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LIBRARY 


WORSHIP 


Y^E  col!collN 

N.YORK.     ) 


GOD; 


TREATING      OF      TlIE 


BIRTH    OF    THE   EARTH,  OF   PARADISE. 


AND    or 
L  I  ^.'  I  N  G     CREATURES, 

ALSO    OF 


::h-m:  \  ATivr 


TY,  THE  INFANCY,  AND  THE  LOVE 


FIRST-BEGOTTEN,  OR   ADAM. 


TRANSLATED  FROM  THE  ORIGINAL  LATIN  OF 

EMANUEL   SWEDENBORG. 


FLRST  AMERICAN  FROM   SECOND  LONDON   EDITION, 


BOSTON: 
PUBLISHED  BY  JOHN  ALLEN 

No,    11,  School  Street. 

1832. 


BOSTON-      CLASSIC      PRESS: 
I  .      R  .      BUTTS 


ADVERTISEMENT  TO  THE  AMERICAN  EDITION, 


This  work  was  published  bytlis  Author  in  1745,  two  years 
after  the  opening  of  his  Spiritual  Light ;  but  it  appears  to  have 
been  written  at  an  earlier  period.  The  first  edition  of  the 
English  translation  was  printed  at  Manchester  in  1816;  the 
second  at  London  in  1828.  The  notes  are  by  the  Author, 
except  those  which  are  subscribed  Tr.,  which  were  furnished 
by  the  translator. 


2 


A  D  V  E  R  T  I  S  E  r\l  E  N  T 


As  the  Author,  in  the  following  work,  makes  frequent 
references  to  ancient  mythology,  and  on  several  occasions 
adopts  its  terms,  as  well  calculated,  by  reason  of  that  in- 
terior wisdom  in  which  they  were  grounded,  to  convey  his 
own  ideas,  it  is  thought  proper  to  prefix  here  an  explication 
of  those  terms,  which  otherwise,  to  the  unlearned  reader, 
at  least,  must  of  necessity  appear  obscure  and  unintelligible. 
The  following  alphabetical  Glossary  is  accordingly  drawn, 
up  by  the  Translator. 

Aganippe  —  a  famous  well  or  spring  in  Bseotia,  which  rose 
out  of  Mount  Helicon,  and  is  hence  applied  by  our  Author 
to  denote  intelligence,  while  its  nymphs  represent  the  af- 
fections of  such  intelligence. 

Apollinary  —  sports  so  called  in  honor  of  Jipollo,  and  of  his 
victory  over  the  serpent  Pytho,  and  hence  applied  by  our 
Author  to  denote  the  sports  of  folly  or  insanity  in  the  hu- 
man mind,  instituted  in  honor  of  the  supposed  victory  which 
it  gains  over  wisdom  and  intelligence. 

Cerberus  —  a  dog  with  three  heads  and  as  many  necks,  which, 
according  to  ancient  mythology,  was  the  keeper  of  Pluto's 
palace  in  hell,  hence  applied  by  our  Author  to  represent  the 
prince  of  darkness,  and  to  express  the  terrible  form  under 
which  he  appears. 

Erebus  and  Org  us  —  ancient  names  given  to  the  infernal 
abodes. 

Erichtons  — the  word  may  be  applied  either  as  derived  from 
Erichtho,  a  noted  enchantress,  or  from  Erichthonious,  the 
fourth  king  of  Athens,  who  is  said  to  have  had  the  feet  of  a 
dragon,  and  who  took  his  name  from  contention. 


.'1  GLOSSARY. 

GoRGONs  — the  three  daughters  of  Phorcus  and  Cetus,  who 
are  said  to  have  turned  men  into  stones  by  their  aspect  only, 
and  had  dangling  vipers  instead  of  hair,  whence  they  are 
applied  by  our  Author  to  denote  the  terrible  forms  and 
operations  of  tlie  evil  affections. 

Helicon  —  a  hill  of  Basotia,  consecrated  by  the  ancients  to 
Apollo  and  the  Muses,  and  hence  applied  by  our  Author  to 
denote  the  abode  of  the  sciences  and  intelligences  in  the 
human  mind,  which,  according  to  the  wisdom  of  the  ancients, 
were  personified  under  the  names  of  Apollo  and  the  Muses, 
Apollo  representing  their  king,  and  the  Muses  representing 
the  sciences  and  intelligences  over  which  he  presided. 

Medus^an —  from  Medusa,  the  daughter  of  Phorcus,  whose 
hair  is  said  to  have  been  changed  by  Minerva  into  snakes, 
whence  the  term  is  applied  by  our  Author  to  figure  again  the 
terrible  forms  of  the  evil  afliections. 

Morpheus  — the  supposed  god  of  sleep  and  dreams. 

Mus^A  and  Athenjea  —  buildings  consecrated  by  the  ancients 
the  Muses  and  Minerva  or  A-rHisxA. 

Oloipus  —  a  hill  between  Thessaly  and  Macedon,  so  high 
that  it  is  said  no  bird  flieth  to  the  top,  nor  clouds  are  seen 
above  it.  Hence  it  was  applied  by  the  ancients  to  denote 
the  habitation  of  the  gods,  and  is  a  term  adopted  by  our  Au- 
thor to  figure  the  interior  abode  of  the  celestial  wisdoms  in 
man. 

Pallas  —  according  to  the  ancients,  she  was  the  Goddess  of 
Wisdom,  sometimes  called  Minerva  and  AthcEna. 

Parnassus  —  a  mountain  of  Phocis,  consecrated  also  by  the 
ancients  to  the  Muses  and  their  king,  and  hence  again  ap- 
plied by  our  Author,  to  denote  the  abode  of  the  sciences  and 
intelligences  in  man. 

Pegassus  — a  supposed  wingedhorse,  under  Avhich  emblem  the 
ancients  figured  the  human  intellect,  and  the  power  which  it 
possesses  of  elevating  itself  above  earthly  things  to  the  con- 
templation of  heavenly  things,  in  which  sense  it  is  applied  by 
our  Author. 

Python  —  a  serpent  supposed  to  be  shot  to  death  by  Apollo,  in 


GLOSSARY.  Vll 

memory  of  which  the  Pythian  or  Apollinary  games  were  in- 
stituted ;  the  Author's  application  of  which  may  be  seen  under 
the  word  Apollinary  above  explained. 

Styx  —  a  poetical  infernal  lake,  which  had  its  name  from  a  poi- 
sonous lake  of  Arcadia. 

Tartarus —  the  deepest  part  of  the  infernal  regions  according 
to  the  poets. 

Venus  —  the  supposed  goddess  of  Love  and  Beauty. 

Vertumnus  —  a  god  worshipped  by  the  Romans  under  sever- 
al shapes,  because  he  was  supposed  to  be  the  god  of  Change, 
and  to  be  graceful  under  every  form. 

Vesta  and  Vestal  —  the  goddess  of  Fire  among  the  an- 
cients, from  whom  the  Vestal  Virgins  derived  their  name, 
who  were  appointed  to  watch  over  the  sacred  fire  in  their 
temples. 


INTRODUCTIOxN. 


1.  Walking  once  alone  in  a  pleasant  grove,  for  the  sake 
of  composing  my  thoughts,  and  observing  that  the  trees 
were  shedding  their  foliage,  and  that  the  falling  leaves 
were  flying  in  all  directions,  (for  autumn  at  that  time  took 
its  turn  in  the  revolution  of  the  year,  and  dispersed  the 
decorations  of  summer,)  from  being  sad  I  became  serious, 
because  I  recollected  the  gratifications  which  that  grove, 
from  the  beginning  of  spring  even  to  this  season,  had 
communicated,  and  so  often  diffused  throughout  my  whole 
mind  :  but  on  seeing  this  change  of  scene,  I  began  to 
revolve  on  the  vicissitudes  of  times  ;  and  it  occurred  to  me 
whether  all  things  relating  to  time  do  not  also  pass  through 
similar  vicissitudes,  viz.  whether  this  is  not  the  case,  not 
only  with  forests,  but  also  with  our  lives  and  ages ;  for  it 
is  evident  that  they,  in  like  manner,  commencing  from  a 
kind  of  spring  and  blossom,  and  passing  through  their 
summer,  sink  rapidly  into  their  old  age,  the  image  of 
autumn.  Nor  is  this  the  case  only  with  the  periods  of 
men's  individual  life,  but  also  with  the  ages  or  periods  of 
the  world's  existence,  that  is,  with  the  general  lives  of 
1 


2  INTRODUCTION. 

societies,  which  from  their  infancy,  integrity,  and  innocence, 
were  formerly  called  gold  and  silver  ages,  and  which,  it  is 
now  believed,  are  about  to  be  succeeded  by  the  last  or  iron 
ages,  which  in  their  turn  will  shortly  moulder  away  into 
rust  or  the  dust  of  clay. 

2.  For  the  ancient  wise   men,  whose  minds  were  in  a 
sort  of  removal  from  their  bodies,  and  were  thus  nearer  to 
heaven,  in  applying  themselves  most  intently  to  investigate 
the   interior   secrets  of  nature,    discovered  clearly  in  the 
revolutions  of  their  own  times,  that  ages  more  distinguished 
than  their  own  had  preceded,  and  that  in  the  beginning  of 
creation,  justice   and  purity,  with  their  attendant  virtues, 
ruled  the  sceptre  of  the  kingdoms  of  the  world ;  wherefore 
they  taught  posterity  to  believe,  that  their  deities,  descend- 
ing at  that  time  from  their  astral  abodes  upon  earth,  conso- 
ciated  with  mankind  in  all  the  friendship  of  life,  so  that 
heaven  itself,  as  it  were,  descended  from  on  high  to  these 
lower  regions,  and  poured  forth  its  superior  delights  upon 
the  inhabitants  of  air,  or  of  its  ultimate  theatre  of  opera- 
tion :    in  compliment   to   these  deities,  these  times  were 
called    Saturnian  and  the   golden   age.     The  earth    also 
itself  they  conceived  to  be  adorned  with  the  most  delight- 
ful shrubberies   and  orchards  self-cultivated,  and  they  re- 
presented it  as  entirely  converted  into  a  sort  of  continual 
garden  or  Paradise ;  yea,  they  contracted  the  four  seasons 
of  the  year  into  one,  and  this  they  concluded  to  be  a  per- 
petual spring,  which   breathed  its  zephyrs  continually,  so 
that  while  it  produced  a  temperature  of  the  atmosphere, 
filled  and  refreshed  the  minds  of  the  inhabitants  also  with 
its  blandishments.     With  such  introductory  scenery  the 
ancient  Sophi  opened   the  theatre   of   the   world    which 


l.N  I'UOUUC TION.  3 

we  behold,  doubtless  because  in  singular  its  sports,  or 
offspring  and  products,  both  living  and  dead,  they  contem- 
plated an  express  image  of  such  order :  For  there  is  no- 
thing but  what  commences  its  existence  from  its  spring 
and  blossom,  and  from  its  infancy  and  innocence;  for 
particular  representations  are  so  many  mirrors  of  things  in 
general,  and  general  representations  are  so  many  mirrors 
of  things  in  particular,  which  have  their  allotted  places 
under  these  general  things  :  from  the  persuasion  wrought 
by  this  perpetual  authority  of  nature,  they  conceived,  in 
looking  back  to  former  times,  that  a  similar  state  of  spring 
and  of  infancy  existed  in  their  beginning.  Let  us  also 
contemplate  the  face  of  the  universe  in  the  mirrors  pre- 
sented by  the  singular  things  of  which  it  is  composed,  and 
from  them  let  us  unfold  the  stated  circumstances  of  times 
and  of  ages.  Nevertheless,  without  the  favor  and  influence 
of  the  Supreme  Deity,  from  whom,  as  from  the  only  foun- 
tain and  highest  sun  of  wisdom,  all  truths  flow  down  as 
rays  into  our  understandings,  inquiry  would  be  vain : 
wherefore,  let  us  with  adoration  supplicate  his  presence  and 
his  favor. 


ON     THE 


WORSHIP   AND   LOVE   OF   GOD 


CHAPTER    I. 


.SECTION  FIRST. 

COJVCERNING    THE    BIRTH    OF    THE    EARTH. 

3.  Our  earthly  globe,  as  a  planet,  revolves  every  year 
round  about  the  sun,  the  centre  of  this  universe,  and  marks 
the  dimensions  of  its  gyration  by  the  stars  of  the  zodiac 
through  which  it  passes :  the  time  of  its  circuit,  or  its 
return  to  the  same  point  of  its  circle,  is  called  its  year. 
While  it  performs  this  its  gyration  or  year,  it  is  turned 
aside,  a  little  obliquely  towards  the  constellation  of  the 
seven  stars,  and  downwards  in  opposition  to  them,  from 
the  great  equinoctial  circle,  and  thus  in  every  its  least 
progress,  wheresoever  it  is,  it  beholds  the  sun  under  a 
varied  aspect,  whence  comes  its  four  seasons  of  the  year, 
viz.  spring,  summer,  autumn,  and  winter.  In  this  its  cir- 
cumvolution, it  turns  like  a  wheel  about  its  axis,  which 
runs  from  pole  to  pole  through  the  middle  equinoctial  circle 
or  equator,  and  by  these  revolutions  it  divides  the  circum- 
ference through  which  it  runs  into  parts  or  degrees,  which 
are  called  the  days  of  its  year.  The  effect  of  each  of 
these  rotations  is,  that  the  sun  rises,  and  from  rising  gains 
a  meridian  altitude,  and  thence  declines,  and  at  length  sets 
and  is  hidden :  hence  again  come  the  four  times  of  every 
day,  called  morning,  mid-day,  evening,  and  night,  together 
with  their  hours,  which  form,  as  it  were,  a  ring  about  this 
1* 


6  ON  THE   WORSHIP 

day,  and  measure  the  times  of  the  seasons  of  the  year. 
The  four  intervals  of  every  day  represent  themselves  in  the 
four  intervals  of  the  whole  year,  as  lesser  effigies  in  greater  ; 
thus  the  morning  represents  itself  in  the  spring,  mid-day 
in  summer,  autumn  in  evening,  and  winter  in  night,  and 
so  forth.* 

4.  As  the  terraqueous  globe  revolves  around  the  sun,  as 
a  fluent  circumference  encompasses  its  centre,  so  the  moon 
revolves  around  the  earth,  as  again  its  centre  ;  and  in  like 
manner  cuts  the  equinoctial  circle  in  two  opposite  points 
or  nodes,  and  runs  through  a  kind  of  zodiac ;  thus  being 
nearer  to  one  or  other  of  the  poles,  she  changes  her  situa- 
tion every  moment  of  her  progress,  and  with  her  situation 
her  aspect,  by  which  she  enlightens  her  central  globe. 
The  revolutions  which  she  makes  are  so  many  of  her  years, 
to  us  months  :  thus  again  an  image  nearly  similar  is  repre- 
sented of  her  course,  seasons,  vicissitudes,  and  several  other 
things,  which  result  from  these  revolutions  as  from  causes, 
resembling  the  image  which  exists  in  our  earth. 

5.  Besides  these,  there  are  large  and  ponderous  bodies, 
wandering  around  our  sun,  the  common  fountain  of  light, 
within  this  its  universe,  which  are  called  wandering  stars, 
vulgarly  planets  :  these  in  like  manner  perform  their  gyra- 

*  For,  as  was  said  above  in  the  introduction,  general  representations 
are  mirrors  of  things  particular,  and  vice  versa ;  thus  not  only  the 
diversities  of  daj^s  represent  themselves  in  the  diversities  of  years, 
but  also  the  least  moments  of  days  represent  themselves  in  the  same ; 
for  whatsoever  relates  to  time  has  its  allotted  places  under  annual 
spaces,  as  common  subjects ;  for  in  like  manner,  every  period  of  two 
hours  of  every  day  corresponds  to  its  month  ;  for  there  are  twelve 
periods  of  two  hours  of  the  day,  as  there  are  twelve  months  of  the 
year,  since  the  periods  of  two  hours  in  the  morning  represent  so  many 
vernal  or  spring  months,  the  periods  of  two  hours  at  noon  so  many 
summer  months,  and  the  periods  of  two  hours  of  night  so  many  winter 
months  ;  in  like  manner,  the  warmth  of  spiing  or  summer  may  be 
likened  to  the  sunshine  of  those  hours,  and  their  cold  to  the  shade.  li 
we  proceed  further,  there  occur  still  similar  correspondences  in  the 
subdivisions  of  these  times. 


AND  LOVE   OF   GOD.  7 

tions,  and,  according  to  their  distances  from  the  centre, 
roll  and  describe  circumferences,  which  are  so  many  annual 
times  or  spaces  which  they  accomplish.  These  immense 
masses,  in  like  manner  as  our  terraqueous  globe,  carry  each 
its  axis  erect  to  the  poles  of  the  universe,  and  are  urgent 
in  their  course  according  to  the  flexure  of  their  zodiac, 
whence  they  also  have  springs,  summers,  autumns,  and 
winters.  They  have  a  rotation  also  like  orbits  around  an 
axis,  by  virtue  whereof  they  look  at  their  sun  within  each 
turn  of  rotation,  rising  in  the  morning  and  setting  in  the 
evening,  whence  they  also  have  noons  and  nights,  with 
intermediate  lights  and  shades.  Moreover  also  around 
these  globes,  which  emulate  the  globe  of  our  earth,  there 
are  moving  moons,  called  satellites,  which  in  like  manner 
illuminate  the  surfaces  of  those  orbs  with  light  borrow- 
ed and  reflected  from  the  sun.  The  globe,  which  being 
rejected  to  the  most  remote  circumference,  is  farthest  dis- 
tant from  the  sun,  to  prevent  his  wandering  with  a  fainter 
and  more  doubtful  light  than  the  rest,  is  encompassed  with 
a  large  satellite,  like  a  continued  lunar  mirror,  called  his 
belt,  which  receives  the  rays  of  the  sun,  wearied  with  their 
journey,  and  diffuses  them  at  large,  when  collected,  over 
the  faces  of  that  globe  which  are  turned  towards  them. 

6.  Around  the  great  system  of  the  sun,  and  of  its  wan- 
dering orbs,  and  of  J^he  moons  which  accompany  them, 
shine  innumerable  stars,  which  constitute  our  starry  heaven, 
divided  into  twelve  signs,  according  to  the  sections  of  the 
zodiac,  and  present  its  immensity  visible.  All  these  stars 
remain  fixed,  and  as  images  of  the  great  sun,  being  im- 
moveable in  their  centres,  they  also  occupy  a  kind  of  plane, 
excited  by  their  rays,  which  they  subject  and  ascribe  to 
themselves  as  their  own  proper  universe.  There  are  there- 
fore as  many  universes  as  there  are  stars  encompassing  and 
crowning  our  world,  according  to  the  virtue  and  quantity 
of  light  emitted  from  them,  greater  and  lesser.  These 
heavenly  circuses  mutually  press  and  bind  each  other  by 


8  ON  THE  WORSHIP 

contact,  and  by  continual  concatenations  enfold  together  a 
heavenly  sphere,  and  by  infinite  orbs  complete  a  form, 
which  is  the  exemplar  of  all  spheres  and  forms,  in  which 
all  and  singular  the  starry  orbs  most  harmoniously  conspire 
to  one  and  the  same  end,  viz.  that  they  may  mutually  es- 
tablish and  strengthen  each  other,  by  virtue  of  which  union 
resulting  from  the  perfection  of  the  form,  this  complex  of 
universes  is  called  the  firmament  ;*  for  in  a  grand  body 

*  This  form,  which  tlie  stars  with  their  universes  determine  or  co- 
efFect  by  intermixture  and  harmony  with  each  other,  and  which  on 
that  account  is  called  celestial,  cannot  at  all  be  acknowledged  as  the 
most  perfect  of  all  forms  in  the  world,  if  we  depend  only  on  the  view 
presented  to  the  spectator's  eye  on  this  globe  of  earth  ;  for  the  eye 
does  not  penetrate  into  the  distances  of  one  star  from  another,  but  views 
them  as  placed  in  a  kind  of  expanse,  one  beside  another :  hence  they 
appear  as  without  order,  like  a  mass  of  confusion.  Nevertheless,  that 
the  form  resulting  from  the  connecting  series  of  all  the  starry  uni- 
verses, is  the  exemplar  and  idea  of  all  forms,  may  appear  not  only  from 
tliis  consideration,  that  it  serves  as  the  lirmament  of  the  whole  heaven, 
but  also  from  the  consideration,  that  the  first  substances  of  the  world, 
and  the  powers  of  its  nature,  gave  birth  to  those  universes,  from 
which,  and  their  cooperation,  nothing  but  what  is  most  perfect  flows 
forth ;  this  is  confirmed  also  by  the  distances  of  the  stars  from  each 
other,  preserved  for  so  many  ages,  without  the  least  change  interven- 
ing. Such  forms  protect  themselves  by  their  own  proper  virtue,  for 
they  breathe  somewhat  perpetual  and  infinite  :  nevertheless,  they 
cannot  be  comprehended  as  to  their  quahty,  except  by  lower  or  lowest 
forms,  the  knowledge  of  which  we  have  procured  to  ourselves  from 
objects  which  affect  the  sight  of  the  eye,  and  further,  by  continual 
abstractions  of  the  imperfections  under  which  these  forms  labor.  But 
let  us  view  these  forms  in  their  examples  :  the  lowest  form,  or  the  form 
proper  to  earthly  substances,  is  that  which  is  determined  by  mere  an- 
gular, and  at  the  same  time  by  plane  subjects,  whatsoever  be  their 
figure,  provided  they  flow  together  into  a  certain  form  ;  this  therefore 
is  to  be  called  an  Angular  Form,  the  proper  object  of  our  geometry. 
From  this  form  we  are  enabled  to  contemplate  the  next  superior  form, 
or  the  form  perpetually  angular,  which  is  the  same  as  the  Circular 
or  Spherical  Form  ;  for  this  latter  is  more  perfect  than  the  other 
in  this  respect,  that  its  circumference  is,  as  it  were,  a  perpetual  plane, 
or  infinite  angle,  because  totally  void  of  planes  and  angles ;  on  which 
account  also  it  is  the  measure  of  all  angular  forms,  for  we  measure 


AND  LOVE   OF  GOD. 


9 


thus  consociated,  no  member  claims  anything  to  itself  as 
its  own,  unless  it   be  of  such  a  quality  that  it  can  flow  in 

angles  and  planes  by  sections  and  sines  of  a  circle  :  from  these  con- 
siderations we  see,  that  into  this  latter  form  something  infinite  or  per- 
petual has  insinuated  itself,  which  does  not  exist  in  the  former,  viz. 
the  circular  orb,  whose  end  and  beginning  cannot  be  marked.  In  the 
circular  or  spherical  form,  again,  we  are  enabled  to  contemplate  a 
certain  superior  form,  which  may  be  called  the  perpetually  circular, 
or  simply  the  Spiral.  Form  ;  for  to  this  form  is  added,  still  further, 
somewhat  perpetual  or  infinite,  which  is  not  in  the  former,  viz.  that 
its  diameters  are  not  bounded  or  terminate  in  a  certain  centre,  neither 
are  they  simple  lines,  but  they  terminate  in  a  certain  circumference  of 
a  circle  or  superfices  of  a  sphere,  which  serves  it  instead  of  a  centre, 
and  that  its  diameters  are  bent  into  a  species  of  a  certain  curve,  by 
which  means  this  form  is  the  measure  of  a  circular  form  or  forms,  as 
the  circular  is  the  measure  of  the  angular.  In  this  spiral  form  we 
are  enabled  to  view  a  still  superior  kind  of  form,  which  may  be  called 
the  perpetually  spiral  or  Vortical,  Form,  in  which  again  somewhat 
perpetual  or  infinite  is  found  which  was  not  in  the  former ;  for  the 
former  had  reference  to  a  circle  as  to  a  kind  of  infinite  centre,  and 
from  this,  by  its  diameters,  to  a  fixed  centre  as  to  its  limit  or  boundary  ; 
but  the  latter  has  reference  to  a  spiral  form  as  a  centre,  by  fines  per- 
petually circular ;  this  form  manifests  itself  especially  in  magnetics, 
and  is  the  measure  of  the  spiral  form  for  the  reason  above-mentioned 
concerning  inferior  forms.  In  this,  lastly,  may  be  viewed  the  highest 
form  of  nature,  or  the  perpetually  vortical  form,  which  is  the  same 
with  the  Celestial  Form,  in  which  almost  all  boundaries  are,  as 
it  were,  erased,  as  so  many  imperfections,  and  still  more  perpetuities 
or  infinities  are  put  on ;  wherefore  this  form  is  the  measure  of  the 
vortical  form,  consequently  the  exemplar  or  idea  of  all  inferior  forms, 
from  which  the  inferior  descend  and  derive  birth  as  from  their  begin- 
ning, or  from  the  form  of  forms.  That  this  is  the  case  with  the  for- 
mations of  things  will  be  demonstrated,  God  willing,  in  the  doctrine 
of  forms,  and  the  doctrine  of  order  and  of  degrees  adjoined  to  it. 
From  this  form  those  faculties  and  virtues  result,  by  virtue  whereof 
one  thing  regards  another  as  itself,  nor  is  there  anything  but  what 
consults  the  general  security  and  concord,  for  in  that  form  there  is  not 
given  any  fixed  centre,  but  as  many  centres  are  there  are  points,  so 
that  all  its  determinations,  taken  together,  exist  from  mere  centres  or 
representations  of  a  centre,  by  which  means  nothing  can  be  respected 
as  proper  to  it,  unless  it  be  of  such  a  quality  that  from  what  is  general, 
or  fi'om  all  the  centres,  which  taken  together  produce  what  is  general, 


10  ON   THE   WOUtfHlP 

from  what  is  general  into  what  concerns  itself,  and  again, 
as  by  an  orb,  can  re-flow  into  what  concerns  the  other 
i^niverses,  or  into  what  is  general ;  on  which  account  also 
they  do  not  shut  up  their  lights  and  torches  within  their 
own  sphere,  but  diffuse  them  even  into  the  opaque  bodies 
of  the  solar  world,  and  into  our  earth,  and  when  the  setting 
sun  causes  night  in  the  hemisphere,  they  supply  his  place. 
7.  In  the  bounded  space  of  this  universe,  as  was  said, 
large  bodies  revolve,  which,  performing  their  circuits  round 
the  sun  as  a  common  centre,  grow  to  their  respective  ages. 
The  sun,  like  an  aged  parent,  regards  these  revolving 
globes  no  otherwise  than  as  his  own  offspring  which  have 
attained  to  a  considerable  maturity  in  age ;  for  he  continu- 
ally consults  their  general  and  particular  interests,  and 
although  they  are  distant,  he  never  fails  to  exercise  over 
them  his  care  and  parental  protection,  since  by  his  rays  he 
is,  as  it  were,  present  in  his  provision  for  them ;  he  cher- 
ishes them  with  his  warmth  issuing  forth  from  his  immense 
bosom ;  he  adorns  their  bodies  and  members  every  year 
with  a  most  beautiful  clothing  :  he  nourishes  their  inhabit- 
ants with  a  perpetual  supply  of  food  :  he  promotes  the  life 
of  all  things,  and  moreover,  enlightens  them  with  his  lu- 
minous radiance.*     Since  the  sun  thus  executes  all  the 

it  may  flow  in  into  itself  as  a  similar  centre,  and  may  re-flow  through 
an  orb  for  the  benefit  of  all,  or  into  what  is  general.  This  indeed 
must  of  necessity  appear  strange  at  first  view,  because  it  is  fetched 
from  a  distance,  or  remote  from  the  objects  of  our  sight;  nevertheless, 
that  ilie  case  is  so,  is  clear  and  obvious  to  the  sight,  from  a  consideration 
of  all  phenomena  traced  up  to  their  causes  and  their  principles;  espe- 
cially fiom  the  human  body,  where  such  an  arrangement  of  parts  is 
everywhere  to  be  met  with,  so  that  everything  respects  itself  as  placed 
in  a  centre,  although  with  respect  to  the  terminations  of  the  neigh- 
boring and  more  remote  parts,  it  seems  to  be  constituted  in  a  kind  of 
circumference,  diameter,  or  axis:  the  eye  presents  to  us  a  still  more 
evident  idea  of  this  phenomena  in  the  ether  modified  by  rays. 

*  Let  us  weigh  these  things  more   particularly:  that    the   sun   is 
present  by  his  rays  with  all  the  wandering  orbs  in  his  universe,  is 


AND   LOVE  OF   GOD.  H 

functions  of  parental  duty,  it  follows   from  the  connexion 
and   tenor  of  causes,  that  if  we  are  desirous  to  unfold  the 

manifest  from  his  heat  and  light,  for  both  are  contained  in  his  rays, 
heat  in  the  measure  and  proportion  of  his  altitude,  and   according  to 
the  density  and  column  of  the  atmosphere  through  which  the   rays 
pass,  also  in  some  degree  according  to  his  continuance  above  the  hori- 
zon, and  the  meeting  of  heat  exhaling  from  the  object;  and  lastly,  ac- 
cording to  the  distance  or  angle  which  his  large  countenance  subtends ; 
for  bodies  in  the  extreme  limit  of  his  universe  are  affected  with  a  less 
power  of  heat  than   those   which  wander  at  a  less  distance  and  more 
immediately  under  his  view  ;  wherefore  the  sun  cherishes,  tcith  heat 
bursting  forth  from  his  large  bosom,  these  bodies  which  have  been 
derived  from  him,  agreeable  to  the  proposition.     Moreover  he  also 
adorns  them  vith  the  most  beautiful  clothing;  for  the   universal 
face  of  the  earth,  with  its  fields,  shrubberies,  and  gardens,  blossoms  at 
the  new  breathings  of  his  warmth,  namely,  in  the  spring  and  summer 
seasons  ;  and  singular  the  things  which  clothe  that  face,  although  ex- 
tinct, rise  again  from  their  tombs  to  a  kind  of  life  ;  but  instantl}",  when 
the  sun  descends  from  his  height,  and  becomes  lower  by  the  inclina- 
tion of  the  plane  of  the  horizon,  cold  begins  to  prevail,  in  consequence 
of  which  the  subjects  of  the  vegetable  kingdom  sink  to  decay,  and  are 
consigned  to  death  ;  thus  he  nourishes  the  inhabitants  with  perpetu- 
al food  excited  from  the  bosom  of  the  earth,  and  continues  their  life. 
Moreover  ahohe gives  times,  which  derive  from  the  sun  their  greatest 
and  least  durations,  and  their  vicissitudes  ;  for  ages  with  their  years, 
years  with  their  days,  and  days  with  their  hours,  exist  by  his  alter- 
nately changed  aspects,  and  by  his  risings  varying  to  his  settings,  and 
by  his  settings  returning  by  a  kind  of  resurrection  to  risings  ;  aiul  thus 
they  become  subjects  of  number,  because  subjects  of  sense.     He  pre- 
sides over  annual  and  diurnal  motions  .-  for  as  the  sun  excites  by  his 
rays   active  and  living  powers  in  all  other  things,  so  also  he  stirs  up 
and  renovates  his  whole  universe  with  the  ethereal  atmospheres  ex- 
cited  according  to  the  nature  of  his  rays,   by  a  common  force  corres- 
ponding to  irradiation,  and  thus  by  a  kind  of  animation ;  without  such 
an  origin  of  motion  these  great  bodies  could  in  no  wise  be  kept  in  a 
constant  revolution  around  him  their  centre  and  fountain ;  from  partic- 
ular forces  there  results  a  general  force,  as  a  compound  results  from 
the  simple  particles  of  which  it  is  an  aggregate.     Moreover  also  he 
enlightens  those  orbs  with  his  luminous  radiance,  for,  as  w^as  said, 
his  rays  convey  along  with  them  both  heat  and  Ught,  but  this  accord- 
ing to  his  heights  above  the  horizon,  and  according  to  distances,  also 
according  to  columns  of  air  and  the  time  of  their  continuance  in  the 


12  ON   THE   WORSHIP 

history  of  the  earth  from  her  earliest  infancy,  and  to  exam- 
ine her  from  her  origin,  we  must  have  recourse  to  the  sun 
himself:  for  every  effect  is  a  continuity  of  causes  from  the 
first  cause ;  and  the  cause  by  which  anything  subsists  is 
continued  to  the  cause  by  which  it  exists,  since  subsistence 
is  a  kind  of  perpetual  existence. 

8.  Let  us  first  then  contemplate  the  earth  in  its  birth,  or 
in  its  egg,  and  afterwards  in  its  infancy  and  progress  to 
maturity ;  let  us  afterwards  follow  her  through  her  several 
states  and  periods,  which,  if  they  coincide  with  those  things 
that  are  presented  to  our  view  in  the  mirrors  of  universal 
nature,  will  be  so  many  satisfactory  proofs,  which,  being 
next  transposed  from  the  place  of  consequents  into  the 
place  of  antecedents,  by  an  inverted  order,  will  confirm  the 
origin  itself  from  its  own  series. 

9.  There  was  therefore  a  time  like  no  time,  when  the 
sun  being  in  a  state  of  pregnancy,  carried  in  his  womb  the 
bodies  of  his  own  universe,  and  when,  being  delivered,  he 
emitted  them  into  the  regions  of  air ;  for  if  they  were  de- 
rived from  the  sun,  as  a  parent,  it  is  manifest  that  they 
must  have  burst  forth  from  his  fruitful  womb.  Nevertheless, 
it  was  impossible  that  he  could  carry  in  his  burning  focus, 
and  afterwards  bring  forth,  such  heavy  and  inert  produc- 
tions, and  therefore  such  burdens  must  have  been  the  ulti- 
mate effects  of  his  exhalation,  and  of  the  powers  thence 
flowing  and  efficient.  Hence  it  follows,  that  the  sun  prim- 
itively was  overspread  with  effluvias  excited  and  hatched 
by  his  real  irradiation,  and  flowing  together  in  abundance 
and  in  every  direction  to  him,  as  an  asylum  and  only  har- 
bor of  rest ;  and  that  from  those  fluids,  in  process  of  time 

hemisphere ;  thus  in  his  rays  there  are  two  natures,  so  distinct,  that 
one  exists  without  the  other ;  as  in  mid-winter,  when  the  sun  shines 
with  as  great  hght  as  in  mid-surnmer  from  the  same  degree  of  altitude  ; 
to  this  latter  nature  of  his  is  opposed  shade,  but  to  the  other,  cold  ;  by 
his  luminous  radiance  he  enlightens  those  things  which  he  produces 
by  heat,  that  they  may  affect  our  sight. 


AXD  LOVE  OF  GOD.  13 

condensed,  there  existed  a  surrounding  nebulous  expanse, 
or  a  mass  like  the  white  of  an  egg,  which,  with  the  sun 
included  in  it,  would  resemble  the  Great  Egg  of  the 
Universe  ;  also  that  the  surface  of  this  egg  could  atlength 
derive  a  crust,  or  a  kind  of  shell,  in  consequence  of  the 
rays  being  intercepted,  and  their  influences  shut  up,  which 
crust,  the  sun,  when  the  time  of  parturition  was  at  hand, 
by  his  inward  heat  and  agitation  would  burst,  and  would 
thereby  hatch  a  numerous  offspring,  equal  in  number  to  the 
globes  visible  in  his  universe,  which  still  look  up  to  him  as 
a  parent.*  Something  similar  to  this  process  appears  to 
take  place  both  in  the  great  and  smaller  subjects  within 
the  sphere  of  his  world  and  of  its  three  kingdoms  on  the 
earth,  whether  they  be  produced  from  the  womb,  from 
seed,  or  from  an  egg,  for  all  such  products  are  only  types 
effigied  according  to  the  idea  of  the  greatest,  and  in  them- 
selves, although  in  a  small  effigy,  they  resemble  and  emu- 
late a  kind  of  universe.t 

*  It  is  manifest  that  similar  incrustations  have  also  not  unfrequently 
appeared  in  the  starry  heavens  ;  for  occasionally  new  stars  have  been 
seen,  shining  vvith  great  brightness,  and  presently  by  degrees  growing 
obscure,  yet  afterwards  either  returning  to  their  former  splendor,  or 
altogether  vanishing  ;  which  is  a  sure  proof  that  those  stars,  in  conse- 
quence of  a  conflux  of  parts  excited  by  their  exhalation,  have  been 
covered  over  with  a  similar  crust,  which  w^ould  either  be  dissipated, 
or  would  altogether  hide  them,  so  as  to  withdraw  them  from  our  view. 
Besides,  if  we  con)pare  the  immense  magnitude  of  the  sun  with  the 
planetary  bodies  which  revolve  around  him,  W'e  may  easily  be  in- 
structed, by  a  slight  calculation,  that  such  a  surrounding  crust  would 
have  sufficed  for  producing  so  many  and  so  large  bodies.  This  egg 
was  the  chaos  so  famous  in  old  time  and  at  this  day,  consisting,  as  is 
supposed,  of  the  elements  of  all  things  in  a  heap  of  confusion,  which 
afterwards  being  arranged  into  the  most  beautiful  order,  produced  our 
world. 

t  It  is  a  generally  prevailing  opinion,  that  everything  is  produced 
from  an  egg ;  as  also  the  viviparous  creatures  of  the  animal  kingdom, 
first  in  the  ovaries,  next  within  the  chorion  and  amnion,  which,  with 
2 


14  ON   THE   WORSHIP 

10.  On  the  bursting  of  this  immense  repository  there 
sprang  forth  large  masses,  equal  in  number  to  the  planets 
visible  in  this  universe,  and  resembling  our  earth,  but  which 
being  yet  without  form,  and  not  balanced  in  any  ether, 
pressed  upon  the  great  border  of  their  parent ;  for  no  force 
was  as  yet  operative  to  carry  them  in  another  direction  :  thus 
they  lay  scattered  like  suckling  masses  near  the  burning  bos- 
om of  their  father,  and,  as  it  were,  at  his  teats.  But  presently 
when  the  sun,  the  folding-doors  being  unlocked  and  the 
gates  thrown  open  to  the  empty  universe,  had  begun  to  cast 
forth  fiery  exhalations  from  his  now  full  and  swelling  mouth, 
and  to  distend  it  wdth  his  powers  and  forces,  he  first  filled 
the  neighboring,  and  presently  the  more  remote  distances, 
with  auras,   and  thus  with  spaces  ;*  hence  arose  ether, 

their  liquid,  have  reference  to  the  shell  with  the  Avhite  in  the  egg. 
The  seeds  of  vegetables  also  represent  the  same  thing,  being  covered 
with  little  coats,  and  encompassed  within  with  a  juice  resembling  that 
of  animals.  In  all  cases  there  is  a  similitude  of  productions,  for  when 
the  time  of  birth  is  at  hand,  whether  in  the  womb,  in  a  seed,  or  an 
egg,  there  is  a  bursting  of  a  cover,  a  coat,  a  shell :  the  only  difference 
between  these  lesser  instances  of  birth,  and  the  greatest  in  the  case  of 
the  sun,  is,  that  the  cherishing  heat  or  warmth  in  the  former,  pene- 
trates from  things  outermost  to  things  inmost,  before  it  acts  from 
things  inmost  into  things  outermost ;  but  in  the  latter,  from  things  in- 
most to  things  outermost,  that  it  may  return  towards  those  things 
which  the  inmost  involve  ;  for  the  operation  of  principles  is  in  a  man- 
ner altogether  inverted,  in  respect  to  that  of  the  causes  or  effects  ex- 
isting from  those  principles:  this  is  continual,  not  only  in  the  moments 
of  birth,  but  also  at  other  times,  as  will  be  illustrated  by  examples  in 
what  follows.  In  this  manner  these  oj-bs,  as  so  many  offspjings,  have 
gained  their  birth  and  existence  from  the  bo.?Gm  of  the  sun :  lor  it 
amounts  to  the  same  thing,  whether  elements  have  been  accumulated 
immediately  from  the  centre  invo  that  immense  crust,  or  from  the  cir- 
cumferences excited  from  the  centre,  and  relapsing  to  the  compass  of 
the  centi-e  with  the  commencing  elements. 

*The  ether  itself,  with  which  the  solar  universe  is  filled,  and 
whence  spaces  and  times,  in  a  word,  nature  herself,  as  something,  ex- 
ist could  not  derive  their  birth  from  any  other  source  than  from  the 


AND   LOVE   OF  GOD. 


15 


which  being  diffused  around  the  sun,  and  at  the  same  time 
also  around  the  masses  which  encompass  him,  wrapped  the 
latter,  as  it  were,  in  swaddling  clothes  or  spires,  and  en- 
compassed them  with  spheres  suited  to  the  mobility  of  each  ; 
in  the  circumferences  of  their  spheres  he  placed  a  vertical 
point,  which  he  drew  into  perpetual  orbs,  and  from  them 
produced  a  central  gyration,  in  which  the  mass  was  involv- 
ed. Hence  it  came  to  pass  that  those  bodies,  being  as  yet 
fluids,  and,  as  it  were,  molten,  assumed  an  orbicular  form 
from  the  concourse  of  so  many  centripetal  forces.  These 
now  became  orbs,  and,  as  it  were,  of  no  weight,  because 
in  centres,  and  being  conveyed  and  put  in  rotation  by  the 
circumambient  ether,  at  first  they  began  to  creep  and  make 
progress  round  the  sun,  and  presently,  like  little  children, 
to  dance,  and  by  quick  and  short  circuits  to  make  a  com- 
mencement of  years,  and  a  rotation  of  days,  and  thus  to 
enter  upon  their  periods. 

11.  When  these  masses  were  now  carried  round  the 
sun  into  their  first  periods,  and  by  hasty  and  short  circuits 
accomplished  their  annual  spaces,  according  to  the  perpet- 
ual gyrations  of  the  heavenly  bodies,  in  the  manner  of  a 
running  spiral  or  winding  line,  they  also  cast  themselves 
outwards  into  new  circumferences,  and  thus  by  excursions 
resembling  a  spiral,  removed  themselves  from  the  centre, 
and  at  the  same  time  fiom   the  very  heated  and  burning 

same  principle  and  fountain ;  for  unless  this  was  the  case,  all  concor- 
dance or  agreement  among  them  must  perish.  And  if  we  examine 
that  ether  from  the  phenomena  which  it  presents,  we  shall  find  it  to 
be  of  no  other  nature  than  that  of  the  substances  which  excite  the 
solar  focus  itself;  nor  of  any  other  form,  than  of  the  supreme  form  in 
nature,  which  is  called  the  supra-celestial ;  but  those  substances  were 
thus  only  formed  anew,  that  they  might  afterwards  receive  the  rays 
of  their  sun,  and  transfer  them  when  received  to  the  most  remote  lim- 
its of  the  universe  :  therefore  from  his  burning  furnace,  in  this  be- 
ginning of  existences,  it  is  not  said  that  a  ray  bursts  forth,  but  an  ex- 
halation, that  is,  something  of  the  materials  which  enter  into  his  com- 
position. 


1^  ON  THE  WORSHIP 

bosom  of  their  father,  but  slowly  and  by  degrees  ;*  thus 
being,  as  it  were,  weaned,  they  began  to  move  in  another 
direction.  There  were  seven  fcEtuses  brought  forth  at  one 
birth,  equal  in  number  to  the  planets  which  revolve  in  the 
grand  circus  of  the  world  ;'  each  of  these  being  balanced 
in  its  sphere,  according  to  the  proportion  of  its  size  with 
its  weight,  receded  by  a  quicker  or  slower  pace  from  its 
natal  centre.  Thus  the  brethren  being  separated,  every 
one  moved  with  a  velocity  received  in  open  space,  and  at 
the  same  time  that  he  made  an  excursion  into  gyrations^ 
he  made  an  excursion  also  by  degrees  from  gyrations  into 
circumferences  made  plain  through  the  ether.  Some  of 
them  also  brought  along  with  them,  from  the  palace  of  their 
parent,  little  orbs,  some  more  and  some  fewer,  like  servants 
and  satellites,  received  within  the  spheres  that  were  in  gy- 
ration around  them  :  bat  our  earth  brought  only  one  as  a 
handmaid,  which  is  called  the  moon,  that  she  might  reflect 
the  luminous  effigy  of  the  sun  received  in  herself,  as  in  a 
mirror,  especially  in  the  night-time,  into  the  face  of  the 
interposed  earth,  her  mistress ;    thus   whithersoever  they 

*  The  spire,  which  the  novitiate  orbs  formed  in  their  excursion  from 
the  solar  centre,  cannot  be  conceived  intellectually,  unless  the  su- 
preme forms  of  nature,  above-mentioned,  are  unfolded,  in  their  order; 
from  such  an  unfolding  it  will  be  manifest,  that  the  fluxion  of  the 
orbs,  with  their  spheres  round  the  centre,  was  like  round  an  axis,  and 
afterwards  a  projection  from  its  vertical  point  into  a  larger  curve,  of 
which  we  shall  speak  presently.  This  circumgyration  may  be  espe- 
cially deduced  and  confirmed  from  the  solar  spots,  which  are  also  so 
many  globes  wandering  proximately  around  the  sun,  some  of  which 
have  quicker  periods  of  revolution,  but  some  slower,  altogether  ac- 
cording to  their  distances  from  the  sun  as  from  their  centre  ;  the  same 
may  also  be  concluded  from  the  orbits  of  the  planets,  compared  with 
each  other.  Such  gyrations,  marked  according  to  superior  forms,  are 
in  nowise  determined  without  respect  to  poles,  and  greater  circles,  or 
the  equator  and  ecliptic ;  the  very  nature  of  the  form  involves  this 
conclusion.  Both  the  declinations  and  inclinations  of  the  magnet,  as 
well  as  its  attractions,  which  are  so  many  visible  effects  of  the  deter- 
mination of  that  ether,  confirm  also  the  same  conclusion. 


AND   LOVE   OF  GOD. 


17 


went,  and  in  whatsoever  direction  they  turned  themselves, 
they  nevertheless  acted  under  the  view,  and  in  the  presence 
of  their  parent. 

12.  Our  globe  therefore  was  impelled  round  its  sun  in 
perpetual  windings,  and  the  spires  of  a  continued  screw, 
that  by  repeated  and  quick  revolutions  it  might  turn  to  him 
all  the  points  of  its  tender  and  yet  naked  body,  and  thus 
receive  in  itself,  by  all  vicissitudes  and  degrees,  the  influ- 
ences of  his  heat;  for  as  yet  it  was  not  earth,  but  an  un- 
covered wave,  the  whole  being  without  a  shore  or  slime, 
and  thus  a  large  fluent  heap  of  principles  of  inert  nature, 
which  being  operated  upon  by  the  rays  of  a  neighboring 
burning  focus,  was  in  a  continual  state  of  effervescence 
and  ebullition  from  its  very  bottom.  To  the  intent  there- 
fore that  these  principles  or  elements  of  inert  and  heavier 
nature  might  coalesce  into  secondary  new  principles  of 
water,  salt,  earth,  and  the  like,  and  from  these  principles 
might  be  again  finally  hatched  foetuses  of  an  infinite  varie- 
ty, this  globe  must  of  necessity  have  undergone  innumera- 
ble vicissitudes  and  changes,  as  so  many  efficient  causes, 
from  the  series  of  which,  continued  in  itself,  general  effects 
might  be  produced,  which  derive  their  perfection  according 
to  the  order  of  successive  principles,  and  the  perpetual  con- 
tinuation of  causes. 

13.  For  two  principles  of  nature  v/ere  now  come  to  their 
birth  and  luxuriancy,  viz.  active  principles  and  passive,  the 
former  of  which  filled  the  whole  universe,  for  ether  was  the 
atmosphere  of  such  principles  or  forces :  but  the  latter  or 
passive  principles,  were  heaped  together  into  one,  and  con- 
stituted globes  suspended  and  equally  balanced  in  the  cen- 
tres of  the  circumgyration  of  the  active  forces.  But  these 
principles  were  to  be  joined  together,  and  one  was  to  be 
given  to  the  other  in  a  kind  of  marriage,  that  a  new  and 
mediating  atmosphere  might  be  conceived,  which  might 
proximately  encompass  the  orb,  and  receive  the  solar  fires, 
and  temper  them  according  to  the  variation  of  its  state*  o^ 

2* 


18  ON  THE  WORSHIP 

density  and  column  ;  when  this  atmosphere  was  born  it 
was  called  air,  deriving  from  its  birth  this  property,  that  in 
all  modes  of  acting  it  emulates  ether,  and  moreover,  as 
being  heavy,  presses  itself,  and  thereby  the  earth.* 

14.  After  that  this  atmosphere  was  hatched  from  the 
most  attenuated  principles  exhaled  from  the  bosom  of  the 
orb,  and  married  to  ether,  and  thereby  began  to  temper 
the  heat  which  flowed  from  the  fiery  fountain  so  near  at 
hand,  then  our  liquid  orb  began  to  contract  a  crust,  or  to 
be  super-induced  with  a  kind  of  coat,  at  first  rare  or  atten- 
uated, but  presently  denser,  which  continually  increased 
according  to  the  affluence  of  the  parts  emerging  from  be- 
neath :  for  as  yet  it  boiled  from  its  very  bottom.  The  orb 
being  covered  around,  and,  as  it  were,  clad  with  this  super- 
fices,  then  first  assumed  the  appearance  of  an  earth,  and 
induced  a  clean  and  bea,utiful  appearance  ;  for  it  was  a 
perpetual  plane,  without  spots,  or  hills,  and  valleys,  one 
sphere  without  a  boundary,  w^hich  w'as  divided  by  rivers 
and  streams  springing  up  from  hot  baths,  like  Avarm  veins 
in  a  new  body  ;  and  being  overspread  on  all  sides  with  a 
dewy  mist,  which  entered  the  new-born  atmosphere,  and 
relapsing  into  the  warm  bosoms  of  the  earth,  cherished  it 
with  continual  vapor. 

15.  This  virgin  and   new-born  earth  furnished  with  so 

*  Modified  air  produces  sound,  as  ether  produces  light :  the  organ 
of  hearing  is  ascribed  to  the  former,  but  that  of  seeing  to  the  latter : 
that  air  emulates  ether  in  its  modes,  appears  from  it  sound,  which 
is  propagated  by  right  lines  to  a  considerable  distance,  like  hght,  and 
is  conveyed  in  every  direction  from  the  different  centres  of  motions; 
also  that  each  in  like  manner  rebounds  or  is  i-eflected  according  to  the 
angle  of  incidence,  and  presses  equally  inwards  and  outwards  in  the 
manner  of  a  perpetual  circle  or  sphere.  But  that  air  is  at  the  same 
time  a  concrete  of  passive  principles,  or  principles  endowed  with  a 
vis  incretia,  is  manifest  from  its  absolute  gravity,  wherein  it  differs 
from  ether,  which,  in  consequence  of  its  purely  active  force,  whence 
comes  its  elasticity,  derives  this  property,  that  it  is  neither  light  nor 
heavy. 


AND  LOVE   OF  GOD. 


19 


becoming  an  aspect,  now  represented  a  kind  of  a  new  egg, 
but  which  was  laden  with  as  many  small  eggs  collected  at 
its  surface,  or  small  seeds  of  its  future  triple  kingdom,  viz. 
the  mineral,  the  vegetable,  and  the  animal.  These  seeds 
or  beginnings  lay  as  yet  unseparated  in  their  rudiments, 
one  folded  up  in  another,  namely,  the  vegetable  kingdom, 
in  the  mineral  kingdom,  which  was  to  be  the  matrix  ;  and 
in  the  vegetable  kingdom,  which  was  to  serve  as  a  nurse  or 
nourisher,  the  animal  kingdom ;  for  each  afterwards  was 
to  come  forth  distinctly  from  their  coverings.  Thus  the 
present  contained  the  past,  and  what  was  to  come  lay  con- 
cealed in  each,  for  one  thing  involved  another  in  a  contin- 
ual series ;  by  which  means  this  earth,  from  its  continued 
auspices,  was  perpetually  in  a  kind  of  birth,  and,  as  it 
were,  in  the  view  of  something  to  follow,  while  it  was  in 
the  end,  and,  as  it  were,  forgetfulness  of  what  was  gone 
before ;  and  according  to  progression  in  its  orbit  receding 
from  the  centre,  it  involved  continually  new  powers,  by 
virtue  of  which  were  successively  unfolded  uses. 


SECTION   SECOND. 


CONCERJfll^fG    PARADISE. 


16.  The  earth,  which  was  slill  naked  and  unadorned, 
advanced  towards  its  maturity,  and,  like  a  young  damsel, 
as  yet  unmarried,  hastened  to  the  flower  of  its  first  age  ;  for 
while  by  its  interior  gyration  its  orbit  almost  touched  the 
disk  of  the  sun,  its  seasons  were  so  rapid,  that  it  passed 
through  ages,  which,  if  measured  by  the  periods  of  our 
time,  would  scarcely  equal  as  many  months,  inasmuch  as 
every  revolution  was  a  year,  and  every  rotation  about  its 


20  ON   THE  WORSHIP 

axis  was  a  day  :  but  it  lengthened  out  these  times  as  it 
lengthened  out  its  spaces,  while  revolving  with  a  spiral 
motion,  it  continually  enlarged  the  orbits  of  its  gyrations. 
Thus  there  v/as  a  time  when  it  moved  over  the  disk  of  the 
sun  like  a  spot ;  and  afterwards  there  was  a  time  when  it 
revolved  in  the  orbit  in  which  the  planet  at  this  day  revolves 
which  is  nearest  to  the  sun  ;  and  next  in  that  occupied  by 
the  beautiful  star  which  announces  in  a  morning  the  sun's 
rising,  and  in  an  evening  his  setting ;  thus  there  was  no 
space  from  the  centre  to  its  present  circumference,  which 
it  did  not  once  occupy  and  circumscribe. 

17.  When  therefore  the  earth,  by  its  evolutions,  contin- 
ually extended  the  circumferences  of  its  orbit  and  length- 
ened out  its  years,  it  arrived  successively  at  the  first  flower 
of  its  age,  viz.  at  that  goal  of  its  course  or  first  station 
where  the  years  of  its  revolution  being  neither  too  much 
contracted  nor  too  much  extended,  preserved  a  kind  of 
mean;  in  other  words,  when  the  four  seasons  of  the  year 
pressed  so  closely  on  each  other,  or  succeeded  each  other 
so  rapidly,  that  one  was  quickly  changed  into  another,  and 
tripped  up  its  heels,  like  a  wheel  in  motion,  or,  to  express 
it  otherwise,  when  the  very  short  summer  hastily  overtook 
the  short  spring,  and  the  quick  autumn  the  summer,  and 
the  winter  again  the  autumn,  bringing  back  the  year  to  its 
spring,  so  lately  left,  and  not  yet  driven  away;  thus  the 
four  seasons,  distinct  from  each  other,  by  the  quick  influx- 
es of  one  into  the  other,  coalesced  into  one  season,  resem- 
bling a  perpetual  spring.  For  in  such  contracted  spaces  of 
the  year,  the  day-star  heat,  or  the  heat  of  summer,  could 
not  enkindle  to  excess  the  warmth  of  spring,  nor  could  the 
autum-n  abolish  it,  still  less  could  the  winter  disperse  it  : 
but  one  only  tempered  the  other  by  a  grateful  variety  and 
interruption  :  for  it  is  the  tediousness  and  delay,  especially 
of  cold  and  shade,  which  induces  on  things  a  sorrowful 
countenance ;  whereas  a  quick  return,  or  rapid  alternation. 


AND   LOVE  OF  GOD. 


21 


disperses,  and  gives  it  a  contrary  air  of  cheerfulness  ;  thus 
from  tlie  union  of  seasons  in  contiguity  with  each  other, 
there  resuhed  a  resemblance  of  one  continued  or  vernal 
kind  of  sport,  tempered  by  a  delightful  effusion  of  cold.* 
The  case  was  the  same  also  with  days,  which,  like  the 
years,  by  their  quick  revolutions  lessened  the  tediousness 
of  delay  ;  for  as  soon  as  the  day-dawn  unfolded  the  day,  it 
was  not  put  to  flight  by  noon  or  mid-day,  but  by  a  rapid 
declension  towards  evening  was  brought  back  again,  and 
after  a  few  moments  of  night,  returned  again  to  day-dawn. 
Thus  also  cold  did  not  disturb  the  heat  of  the  day  but  only 
tempered  it,  and  by  a  grateful  alternation  brought  it  back 
again  to  the  bosom  of  day-dawn  with  a  kind  of  usury. 
Thus  all  things  relating  to  space  and  time,  both  things 
greatest  and  things  least,  conspired  to  one  end,  that  our 
globe  might  enter  into  the  flower  of  its  age  or  perpetual 
spring. 

*  That  by  quick  successions  of  seasons  a  sort  of  middle  temperature, 
resembling  spring,  is  induced,  may  be  experimentally  oroved  by  a 
thermometer  fixed  to  a  kind  of  cylinder,  and  turned  round  a  hot  fire 
during  a  season  of  intense  cold,  at  various  distances,  and  with  a  varied 
velocity  ;  for  while  it  is  kept  in  a  middle  space,  and  is  turned  round 
with  a  mlildle  degree  of  velocity,  the  liquor  included  in  the  tube 
neither  ascends  too  high  nor  descends  too  low,  but  occupies  the  de- 
gree of  temperate  air;  since  neither  the  heat  can  raise  it,  nor  the  cold 
depress  it ;  for  elevation  and  depression  are  determined  by  distance 
and  velocity,  or  by  space  and  time.  In  like  manner  also  the  case 
would  he  similar  if  you  wish  to  emulate  the  lights  and  shades  of  day 
by  alaujp  tied  to  a  rolling  cylinder;  for  while  the  cylinder  is  in  quick 
motion  with  the  lamp  the  light  does  not  disappear,  but  is  continued 
round  the  whole  circumference  with  a  kind  of  middle  light  or  torch  : 
but  it  is  ollierwise  if  the  rotation  be  slow.  The  case  was  the  same  on 
our  earth  when  its  distance  from  the  sun  was  a  middle  space,  and 
when  its  years  were  scarce  equal  to  months  of  our  time,  and  its  day 
scarce  equal  to  two  of  our  lyjurs.  The  wise  ones  of  antiquity  also, 
and  their  poets,  contracted  in  like  manner  the  four  seasons  of  the  year, 
and  thus  introduced  that  perpetual  spring  mentioned  in  their  writings, 
not  knowing  that  it  was  so  provided  that  it  should  follow  as  an  effect 
in  the  common  course  of  nature. 


22 


ON  THE   WORSHIP 


17.  Nor  was  this  conjoint  labor  confined  to  times  and 
spaces,  but  it  extended  also  to  the  stars  of  heaven,  to  the 
atmospheres,  and  to  the  earth  itself,  that  such  a  spring-like 
temperament  should  be  induced  over  the  globe,  while  it 
tarried  in  this  its  station  ;  for  the  stars  of  heaven,  by  their 
hasty  rising  and  precipitate  setting,  with  their  lights  by 
night,  supplanted  a  doubtful  shade,  and  enlightened  the 
terrestrial  disk  by  a  brightness  as  if  continual,  thus  adapt- 
ing the  very  atmospheres  to  receive  in  a  better-prepared 
bosom  the  warmth  of  the  quickly-rising  sun.  The  case 
was  the  same  also  with  the  moon,  which  being  now  nearer, 
received  with  her  large  face  the  countenance  of  the  huge 
sun,  and  by  an  abundance  and  influx  of  reflected  light,  re- 
newed the  middle  sphere  of  the  earth  to  admit  the  cher- 
ishing warmth  of  the  quickly-returning  sun.  The  proximate 
atmosphere  itself,  or  air,  breathed  the  most  grateful  tem- 
perament in  consequence  of  receiving  so  copious  a  light 
and  alternate  heat,  and  at  the  same  time,  being  warmed  by 
fruitful  dews  exhaled  from  the  bosom  of  the  earth;  for  as 
yet  there  was  no  furious  wind,  no  Boreas  to  disturb  the  air 
with  his  stormy  whirlwind  ;  nor  as  yet  did  the  smallest  cloud 
intercept  the  splendor  of  the  sun  and  of  the  stars  ;  but  the 
face  of  everything  was  serene,  and  zephyrs  only,  with  their 
gentle  fannings,  appeased  the  murmurs  of  the  winds.  The 
earth  herself  also,  being  encompassed  with  so  many  blan- 
dishments, and  gently  warmed  in  herself  from  the  surface 
to  the  centre,  did  her  part  in  return,  and  embracing  these 
vernal  delights  which  flowed  into  her  bosom,  poured  them 
back  again  into  the  bosoms  of  all  things  appertaining  to 
her.  Thus  it  might  be  supposed  that  all  heaven  had  de- 
scended to  this  new-born  earth  as  to  its  centre,  with  a  kind 
of  perpetual  spring,  and  had  conferred  upon  her,  all  its 
favors,  as  if  she  was  the  only  object  deserving  of  them. 

18.  That  the  natures  of  all  things  in  the  universe  might 
collect  their  aids,  and  make  a  tender  of  their  faculties  to 
introduce  such  a  spring,  it  was  decreed  and  provided  for 


AND   LOVE  OF   GOD.  23 

an  end,  before  the  birth  of  the  sun  and  of  seasons,  that  is, 
from  eternity,  that  the  earth  should  not  only  hatch  the 
seeds  and  eggs  which  she  carried  in  her  now  most  chastised 
^yomb,  bat  also  should  nourish  and  educate  every  individual 
of  her  offspring,  born  from  no  other  than  from  the  common 
parent  of  all  things  ;  likewise  that  she  should  bestow  upon 
every  one  the  vernal  season  which  herself  enjoyed  ;  for 
everything  derived  its  auspices  from  a  similar  spring. 
There  was  a  time  therefore  when  the  vegetable  offsprings 
first  of  all  burst  forth  from  the  seeds  wherein  they  were 
reposited ;  and  when  the  animals  themselves,  both  those 
which  swim  and  fly,  and  also  tliose  which  creep  and  walk, 
were  unfolded  from  their  first  wombs  and  eggs,  and  were 
afterwards  nourislied  with  the  sweetest  milk  emanating  from 
the  florid  bosom  of  her  who  gave  them  birth,  as  from  a  pap ; 
and  were  brought  even  to  that  age  when  they  were  able  to 
provide  for  themselves.*  This,  without  the  favor  of  heaven 
itself,  could  never  have  been  brought  into  an  effect,  which 
was  again  to  be  an  efficient  cause  of  so  many  infinite  ef- 
fects, for  without  that  favor  the  produced  offsprings,  at  their 
first  birth,  would  have  exhaled  their  new  souls.  Therefore 
the  Divine  Providence  so  arranged  and  directed  the  orders 
of  things,  that  there  was  a  succession  of  powers  as  of 
causes,  continually  joined  together,  and  mutually  embracing 
each  other,  to  perpetuate  the  effects  which  they  produced. 

*  Something  similar  takes  place  in  our  spring,  in  which  not  only 
vegetables  are  resuscitated  fi-om  seed  or  their  root,  but  also  animals  are 
hatched  from  little  eggs  through  the  mere  influence  and  aspiration  of 
a  vernal  temperature  ;  this  however  is  the  case  only  Avith  those  ani- 
mals whicli  do  not  prolong  their  ages  beyond  the  boundaries  of  our 
spring  or  summer  al^o.  But  it  was  a  law  binding  on  the  larger  ani- 
mals, that  they  should  be  born  in  a  continued  spring,  corresponding  to 
the  length  of  their  infancy  and  life,  that  afterwards  they  themselves 
might  conceive,  hatch,  and  bring  forth  their  offspring ;  and  thus  by 
conliuunl  cheri-jhing  and  ardent  concern,  might  have  a  resemblance  iu 
themselves  of  that  continued  and  perpetual  spring  which  had  given 
the  first  origin  to  these  imiiations  of  it.  Both  the  one  and  the  oLhcr  u 
a  manifest  proof  of  the  Divine  Providence. 


24 


ON    t'HE  WORSHIP 


19.  When  the  earth  first  entered  upon  her  spring,  she 
brought  forth  most   beautiful  flowers  from  the  small  seeds 
which  lay  nearest  to  her  surface,  and  attained  their  matur- 
ity ;  these  flowers  were  variegated  by  a  thousand  forms  and 
colors,  figuring  so  many  smiles  and  delights  of  nature  ; 
for  the  all-producing  earth,  like   all   her  productions,  was 
herself  first  in  a  state  of  spring  and  of  efflorescence,  and 
this  with  such  a  variety  of  gracefulness,  that  every  flower 
dispuled  vvdth  its  neighbor  the  palm  of  elegance,  inasmuch 
as  that  must,  of  necessity,  be  most  perfect,  which  is  pro- 
duced immediately  by  the  creator  himself,  the  fountain  of 
all  perfection  ;  thus  in  proportion  to  the  number  of  the 
clods  of  earth  on  which  the  different  rays  of  the  sun  ex- 
erted their  influence,   were   the  varieties   of  efflorescent 
beauty :  even  the  northern  regions  themselves  were  luxu- 
riant in  flowers  ;  but > to  express  in  words  and  numbers 
these  sports  of  rejoicing  nature,  would  be  to  run  through 
the  whole  boundless  globe :  for  as  a  single  turf  produced 
its  own  new  form,  so  every  step  of  the  advancing  spring 
still  added  new  ones,  yea,  several  which  were  never  after- 
wards seen,  viz.  which  had  inscribed  on  their  leaves,  and 
presented  to  view  in  different  manners,  the  series  of  the 
fates  of  the  globe  and  the  nature  of  the  universe  ;  some, 
for  instance,  were  marked  with  stars,  or  varied  with  spots, 
and  thus  represented   heaven  itself  with  its  interpointed 
constellations ;  while   some  again  figured  the  flaming  sun 
with  its  rays,  and  his  marriage  with  the  earth  ;  some  again 
represented  the  circles  of  heaven,   distinguished  by  some 
color,  with  its  spheres,  above  which  was  placed  a  crown  ; 
for  in  proportion  to  the  number  of  the  first  fruits  of  spring 
was  the  number  of   lucid  mirrors  of  things  in  general, 
and   the  number  of  representations  of  destinies  to  this 
boundary  of  the  series.*     Thus  the  earth  in  its  first  age, 

*  This  is  a  common  case  in  generations  which  arise  by  a  succes?ive 
series,  that  in  themselves  they  represent  things  piior,  and  contain 
things  posterior,  as  present ;  for  everything  is  produced  to  be  an  image 


AND   LOVE   OF  GOD.  25 

self-sportive  like  a  new  bride,  clad  in  a  kind  of  robe  adorn- 
ed with  the  most  beautiful  rosebuds,  and  wearing  a  kind  of 
chaplet  of  the  most  select  flowers,  proceeded  in  her  course, 
while  the  very  flame  of  all  pleasantnesses  sparkled  in  her 
countenance,  so  that  she  might  invite  to  her  bedchamber 
the  inhabitants  of  heaven  themselves,  and  greet  them  with 
grateful  gifts  and  frankincense,  collected  from  her  first- 
fruits,  the  delightful  product  of  each  individual  bed.  Each 
individual  offspring,  in  this  case,  in  like  manner  as  the 
great  parent  herself,  breathed  interiorly  a  kind  of  perpetuity, 
and  a  spring  resembling  the  great  one  ;  but  one  efflores- 
cent germination  in  one  way,  and  another  in  another,  thus 
in  a  thousand  modes.  It  was  a  property  common  to  all, 
that  each  produced  new  seeds,  the  hope  of  a  future  race, 
which  beinsf  conceived  from  its  ultimate  strength,  and 
afterwards  brought  forth,  it  let  down  into  the  great  bosom 
of  the  parent,  near  its  own,  and  covered  with  its  own  leaves, 
and  when  these  were  withered  into  dust,  it  overspread  with 
new  ground,  and  thus,  like  a  new  parent,  prepared  it  to  call 
forth  and  bring  forth  its  offspring.  It  was  otherwise  v;ith 
others  of  the  offspring  ;  for  being  again  and  again  quickened 
from  their  stock,  they  either  renovated  their  flowers  in  a 
long  series,  or  resuscitated  themselves  from  their  own  ashes ; 
for  the  sap,  which,  being  extracted  from  the  mother,  they 
diflfused  into  their  veins,  was  big  with  mere  principles,  and 
thus  was  fruitful  in  innumerable  new  beginnings  of  itself  ; 
for  the  whole  earth  throughout  was  already  a  seminary  and 
ovary,  and  ground  at  length  grew  up  from  the  tombs  of  dead 
flowers  :  there  was  still  a  difference  with  other  efflores- 
cences, for  in  every  place  and  every  time  there  was  a  con- 

of  the  form  of  its  genetrix,  and  inchide-i  in  it  the  sceneral  destinies  of 
the  future  offspring  as  if  they  were  present :  wherefore  wliile  these 
seeds  unfolded  themselves  according  to  that  successive  order  in  which 
they  had  birth,  they  must,  of  necessity,  effigy  their  former  universe 
by  some  aspect  and  form,  as  also  at  this  day  ispresented  to  view  in  the 
case  of  most  efflorescences. 

3 


26  ON  THE  WORSHIP 

Slant  variety.     Such  was  the  ornament  with  which  our 
earth  commenced  the  theatre  of  its  orb. 

20.  Whilst  the  earth  was  in  this  efflorescent  state,  and 
advancing  in  her  spring,  shrubs  and  young  plants  sprang 
up  in  all  directions  out  of  the  new-born  ground,  but  the 
forest  was  at  first  lowly,  yet  adorned  with  flowers  or  the 
first-fruits  of  spring.  Afterwards,  as  the  globe  took  still  a 
wider  circle  of  revolution,  trees  arose,  which  struck  a  deeper 
root  in  that  pure  earth,  increased  by  the  decay  of  so  many 
flowers,  and  which  unfolded  their  crowned  heads  in  the 
air.  The  greatest  part,  in  resemblance  of  the  great  spring, 
contracted  also  their  seasons,  or  their  ages  into  one,  for 
they  were  perpetually  springing,  and  at  the  same  time 
perpetually  bringing  forth  fruits,  and  concentrated  their 
first  forces  and  powers  in  their  last,  after  performing  a 
continual  gyration ;  or  while  the  flowers  also  hatched  seeds, 
into  which  they  infused  their  very  nature  or  soul,*  and  at 
the  same  time  also  performed  the  office  of  a  mother,  in 
imitation  of  the  great  one  ;  for  these  seeds,  deposited  in 

*  The  fi.-st  generating  or  plastic  force,  innate  in  the  very  seeds  of 
vegetable  foetuses,  may  be  hkened  to  a  soul,  for  from  this,  and  in  re- 
semblance of  it,  are  formed  their  bodies  with  their  members  and  joints, 
while  the  stems  are  continued  with  their  branches,  leaves,  little 
tubes,  and  several  particulars  which  resemble  animal  foetuses ;  these 
also  in  like  manner,  pass  through  their  several  ages,  in  their  infancy 
are  efflorescent,  then  become  adolescent,  afterwards  verge  towards 
old  age,  and  lastly  decay,  not  to  mention  innumerable  other  particulars. 
But  such  genitures  are  the  first  and  ultimate  forces  of  nature  hei*self 
excited  from  the  conjunction  of  her  mo3t  active  forms,  constituting 
ether,  with  the  inert  powers  of  the  earth,  through  the  mediation  of 
the  rays  of  the  sun,  by  virtue  of  which  origin,  in  their  fir;t  and  ulti- 
mate principles,  consequently  also  in  middle  ones,  they  derive  an 
image  of  primitive  and  most  perfect  nature,  and  in  a  certain  type  have 
reference  to  superior  essences  or  living  essences  themselves.  But 
what  the  quality  of  this  seminal  force  is,  cannot  be  known  but  by  un- 
folding the  forms  of  prior  nature,  both  those  which  have  reference  to 
active  powers,  and  those  v/Iiich  have  reference  to  passive,  also  in 
what  manner  the  solar  rays  operate  to  join  them  together. 


AND   LOVE  OF  GOD.  27 

ovaries  or  receptacles,  they  encompassed  with  manifold 
coats,  nourished  and  matured  with  overflowing  juice,  and 
at  length  presented  them  to  their  great  mother,  that  from 
them  she  might  raise  up  an  offspring  like  her  own,  but  this 
with  an  infinite  discrimination,  yet  with  one  and  a  most 
constant  law,  that  each  thing  might  live  from  its  own  aus- 
pices, and  might  perpetuate  from  itself  the  birth  which  it 
had  received. 

21.  Thus  our  globe,  elevated,  as  it  were,  from  its  own 
ground,  and  changed  into  a  most  beautiful  grove,  respired 
nothing  but  pleasantness  and  plenty,  and  exhaled  fra- 
grances from  the  branch  of  every  shrub,  and  from  the  pore 
of  every  leaf  and  fruit,  and  filled  the  ambient  air  with 
these  delightful  fragrances,  which  were  so  many  fruitful- 
nesses  exuding  from  the  earth  by  new  ways,  viz.  by  the 
roots,  the  twigs,  and  leaves  of  new-born  vegetations  :  this 
was  the  delicious  garden  called  Paradise,  situated  and  ex- 
cited in  the  highest  region  of  ether,  and  in  the  very  neigh- 
borhood of  the  sun,*  which,  innumerable  streams,  burst- 
ing from  their  fountains,  dissected,  and  preparing  a  way 
for  themselves  through  beds  of  violets  and  evergreens, 
sported  in  perpetual  circuits,  the  rivulets  of  which,  cut 
into  multifarious  hidden  channels,  like  so  many  vessels 
full  of  warm  blood,  watered  the  members  of  their  earth, 
and  by  winding  ways  returned  to  the  gentle  heads  of  their 
fountains  as  to  their  hearts.  Thus  the  earth  itself,  like  a 
large  body,  not  unlike  its  flowering  and  fruit-bearing  off- 
springs, was  luxuriant  with  its  veins,  and  thus  contirually 
nourished  the  roots  of  its  germinations  with  a  moisture  big 

*  There  were  not  wanting  some  among  the  ancients  who  divined 
that  Paradise  existed  in  the  higher  region  of  ether,  thus  nearer  to  the 
sun,  since  at  the  present  distance  of  the  earth,  they  saw  it  impossible 
that  such  an  effect  could  flow  from  any  given  cause :  nor  was  this 
divination  far  from  the  truth,  since  the  earth,  at  that  time,  performed 
her  annual  revolutions  in  that  region,  which  might  be  called  the  supe- 
rior region  of  ether. 


28 


ON  THE  WORSHIP 


with  principles  and  little  eggs.  This  was  the  first  scene  of 
the  theatre  of  this  world,  adorned  with  so  many  painted 
eoverinss. 


SECTION  THIRD. 

CONCERrfING    THE   LIVIN'G  CREATURES    IN    PARABISE. 

22.  The  earth  at  this  time,  in  whatsoever  aspect  she  was 
viewed,  presented  herself  as  a  most  beautiful  theatre  of  the 
whole  world,  for  she  was  adorned  with  such  festive  and  cir- 
cumfluent ornaments,  that  it  might  be  said  that  she  singly 
carried  in  her  bosom  the  dainties  and  riches  which  were 
concentrated  from  the  universal  heaven.  But  all  this, 
which  in  appearance  was  so  goodly,  was  void  of  life,  being 
only  a  comely  and  gaudy  clothing  woven  together  from  so 
many  vegetables.  For  nature  bubbling  from  her  fountain, 
or  from  the  sun,  had  now  exhausted  all  her  powers,  since 
to  perfect  this  most  flourishing  kingdom,  in  agreement 
with  her  own  order,  she  first  called  forth  the  lowest,  and 
afterwards  the  highest  powers,  conferred  upon  the  seeds  of 
her  productions,  and  sent  them  forth  as  transcripts  into  a 
kind  of  new  orb  of  nature.  Thus  she  performed  her  great- 
est revolution,  and  by  this  she  established  all  other  revolu- 
tions  in   resemblance  of  this.*     The  earth    also    herself 

*  For  all  and  singular  the  things  in  universal  nature,  and  in  each 
of  her  kingdoms,  which  have  a  determinate  course,  perform  and  ac- 
compUsh  revolutions  of  this  sort,  viz.  they  commence  from  tlieir  first 
natures,  and  from  them  proceed  in  order  to  last  or  lowest  things  ;  and 
when  they  have  there  established  new  principles,  they  return  from 
them  in  a  like  order  to  first  or  supreme  things  ;  so  that  they  descend, 
and  from  new  excited  principles  ascend  :  this  is  a  constant  effect,  not 
only  in  the  vegetable  kingdom  but  also  in  the  animal,  which  king- 
doms, in  their  most  general  principles  have  reference  to,  and  resemble, 
each  other.     For  nature,  taking  her  hirth  after  an  egg,  and  from  an 


AND  LOVE   OF   GOD.  29 

poured  forth  her  powers,  and  lavished  the  fruitfulness  she 
had  received  in  the  commencements  of  so  many  foetuses ; 
nor  did  she  now  any  longer  bring  forth  new  seeds  from  her 
own  common  ovary,  but  only  received  what  were  sown 
from  her  own  productions  and  vegetations,  and  hence  re- 
suscitated primitive  images  ;  for  now  the  ground  and  earth 
was  made. 

23.  But  these  magnificent  preparations,  whence  every 
kind  of  store  abounded,  were  not  for  her  own  sake,  for  a 
kingdom  was  yet  to  come  consisting  of  things  animate 
alone,  which  was  to  enjoy  these  good  things  overflowing  in 
such  luxuriant  abundance  :  the  time  also  was  now  at  hand 
when  animals  were  to  be  introduced  to  these  stores.  There 
was  no  shrub,  and  not  even  leaf,  or  smallest  effect  of  na- 
ture, which  did  not  in  itself  respire  some  use,  not  only  pro- 
per for  itself  and  its  own  branch,  but  also  specifically  some 
for  its  stock,  and  besides  a  common  use  for  the  universal 


egg,  first  excited  the  supreme  and  most  simple  auras  or  atmospheres, 
also  middle  ones,  and  finally  the  last,  or  the  aerial ;  these,  or  their 
individual  forms  or  substances,  which  are  the  most  active  forces  of 
her  universe,  she  conjoined  by  the  mediation  of  the  sun's  rays  with 
the  principles  of  the  earth  endowed  of  themselves  with  no  activity, 
and  thus  she  conceived  new  forms,  which  being  inclosed  in  seeds, 
were  to  be  the  most  fruitful  principles  of  new  foetuses  or  productions ; 
but  these  she  hatched  in  an  order  inverted  from  her  own,  viz.  she 
first  principled  those  forms  which  were  conceived  from  the  ultimate 
aura,  also  those  which  were  conceived  from  the  middle  aura,  and 
lastly,  those  which  were  conceived  from  the  supreme ;  by  which 
method,  as  before  observed,  out  of  this  earth,  first  sprung  up  flowers, 
afterwards  shrubs,  lastly,  trees,  which  were  prior  to  the  rest  in  per- 
fection and  duration.  Thus  nature  is  said  to  have  advanced  from  her 
first  to  her  last,  and  from  her  last  to  her  first,  and  to  have  performed 
her  greatest  revolution,  the  model  of  similar  and  lesser  subsequent 
ones  ;  how  this  greatest  revolution  was  established  is  clear  from  the 
series  itself  above-mentioned.  That  a  similar  progression  takes  place 
in  the  animal  kingdom  throughout,  manifestly  appears  from  those 
continual  revolutions  which  prevail  in  bodies,  and  constitute  both 
their  general  and  particular  fabric. 

3* 


30  ON   THE   WOliyHIP 

earth ;  yea,  a  still  more  sublime  one  for  the  kingdom  to  be 
inhabited  by  souls,  for  the  use  of  which  all  those  uses  in 
their  multiplicity  were  to  be  subservient. 

Thus  in  every  product  or  eifect  the  ruling  principle  was 
use,  which  reigned  as  a  soul  in  its  body :  wherefore  in 
every  vegetable  some  principle  was  deeply  hid,  especially 
in  the  natures  of  seeds,  which  incited  them  from  an  inmost 
ground  to  the  production  of  something  new,  conceived  also 
from  seed,  and  in  like  manner  to  come  forth  from  an  egg, 
viz.  such  a  production  as  might  not  only  be  endowed  with 
an  activity  of  nature  but  also  of  life,  to  the  interest  or  ad- 
vantage of  which  all  this  redundance  might  be  subservient. 
Every  vegetable  therefore  became  now,  as  it  were,  pregnant, 
for  the  purpose  of  establishing  these  new  ovaries,  of  re- 
plenishing them  with  a  delicious  juice  extracted  from  the 
marrow  of  their  seeds,  of  next  exposing  them  to  the  sun, 
and  of  moderating  his  heat  by  their  leaves,*  and  afterwards 
of  raising  up  and  cherishing  the  hatched  offspring,  and  of 
supplying  him  with  a  soft  couch,  and  of  preparing  pro- 
vision, and  of  nourishing  him  with  the  milk  of  their  veins, 
and,  as  it  were,  with  the  spirit  of  their  fibres,  not  inter- 
mitting parental  care,  until  he  was  grown  up,  and  could 
leap  forth  from  his  couch  or  nest,  and  again  return  to  the 
pap  ;  and  lastly,  when  left  by  his  proper  nurse,  to  procure 
food  for  himself  from  his  common  stock  or  house.  This 
natural  instinct,  as  it  were,  was  in  every  plant  from  the  very 
seed ;  for  inwardly  in  the  generating  nature  of  seeds  such 
an  endeavor  and  conatus  lay  concealed ;  consequently 
there  was  something  living  in  what  was  not  living,  or  ani- 
mate in  what  was  not  animate,  which  at  length  unfolded 
and  opened  itself  For  there  are  two  principles  perfectly 
distinct  fi'om  each  other,  one   natural,  in  itself  dead,  the 

*  For  the  sun  itself  no  lon&;er  reached  the  eirth  with  its  rays,  but 
waschecked  in  its  progress  by  that  numerous  vegetable  offspring,  which 
now  covered  the  earth's  surface,  into  which  offspring,  as  into  its  new 
posterity,  it  began  to  pour  fourth  all  its  influences. 


AND  LOVE  OF  GOD.  31 

Other  spiritual,  in  itself  alive  :*  this  latter  exercises  an 
efficient  agency,  ruling  most  singularly  in  everything,  and 
universally  in  all,  that  nature  may  breathe  and  intend  noth- 
ing but  uses,  or  be  subordinate  as  a  cause  to  a  cause,  and 
thus  the  series  itself  may  advance  to  its  effects.  Conse- 
quently the  earth  now  was  efflorescent  with  both  continual 
effects  and  continual  uses,  joined  like  bodies  to  their  souls, 
and  this  with  such  a  pleasantness,  that  if  she  had  been 
viewed  by  a  sort  of  mind,  or  superior  sight,  which  could 
see  effects,  and  at  the  same  time  the  uses  which  they  con- 
tained, this  paradise  would  have  appeared  to  it  so  abundant 
in  delights,  that  it  would  have  seemed  not  a  terrestrial,  but 
a  celestial  paradise. 

25.  This  seminal  nature,  animated  from  inmost  princi- 
ples, now  impregnated  the  tender  leaves,  which  began  to 
swell  like  new  seminaries   and  ovaries,  and  hatched  new- 

*  That  there  are  two  principles  most  distinct  from  each  other,  one 
natural,  the  other  spiritual,  is  a  conclusion  which  follows  and  is  de- 
moHstrated  by  all  the  subsequent  passages  in  this  work  ;  also  that  the 
natural  principle  derives  its  birth  immediately  from  the  sun  of  the 
world,  hut  the  spiritual  from  the  fountain  of  life  itself,  or  the  supreme 
Deitj',  I  wish  here  only  to  resume  and  continue  the  thread  which 
was  begun  at  n.  6,  note  on  page  8,  where  the  forms  of  nature  were 
treated  of,  and  lastly,  her  supreme  form  called  celestial:  these  forms, 
or  the  atmospheres  arising  from  them,  as  the  active  powers  of  nature, 
are  all  inanimate,  as  everything  is  which  derives  its  birth  from  the 
sun,  the  fountain  of  natural  things.  But  above  this  supreme  form  of 
nature,  or  this  celestial  form,  there  is  a  form  perpetually  celestial,  or 
spiRixrAL,  containing  in  it  nothing  but  what  is  infinite,  flowing 
from  the  irradiation  of  the  sun  of  life  itself,  as  the  other  forms  flow 
from  the  irradiation  of  the  sun  of  the  world;  and  as  this  flows  imme- 
diately from  the  Infinite,  or  from  God  Himself,  who  alone  IS,  there- 
fore in  itself  it  lives,  and  is  that  which  animates  the  souls  of  living 
things  for  the  uses  of  their  life ;  not  that  it  is  an  universal  soul,  but 
that  it  animates  those  things  which  were  born  and  made  for  the  re- 
ception of  life  ;  for  every  soul  is  a  substance  by  itself,  which  is  per- 
petually excited,  like  natural  essences  by  tlieir  auras,  to  live  its  own 
Ufe. 


32  ON    THE    WORSHIP 

born  little  eggs,  but  of  another  genus.*  First  therefore 
were  produced  animalcula  of  a  more  ignoble  stock,  and 
afterwards  of  a  more  illustrious  one,  exactly  in  the  same 
order  in  which  nature  propagated  her  vegetable  progeny  : 
at  the  commencqment,  therefore,  and  during  the  progress 
of  the  spring,  little  worms  and  caterpillars  crept  forth  for 
the  enjoyment  of  light,  fcetuses  which  performed  the  exer- 
cises and  offices  of  their  life  in  a  state  of  greater  ignorance 
than  other  creatures. 

These  smallest  semblances  of  life  or  living  types  of  na- 
ture, concealed  in  like  manner  in  their  first  forms  by  which 
they  were  animated,  a  still  more  interior  hidden  principle, 
which  unfolded  itself  after  that  the  life  of  the  reptile  or 
worm  ceased  :  this  interior  living  power  changed  its  worms 
into  nymphs,  aurelias,  or  chrysalises,  and  so  continually 
protracted  and  knit  together  the  stamina  of  the  former  little 

*  The  vegetables  themselves,  in  imitation  of  their  great  mother, 
were  primitively,  as  it  were,  mere  seminaries  and  ovaries,  but  which 
produced  not  only  after  their  own  kind,  but  also  after  a  kind  different 
from  themselves  :  for  one  thing  lay  so  folded  up  in  another,  that  the 
other  did  not  come  forth  until  all  things  were  ready  prepared  which 
might  serve  for  the  exercises  and  necessities  of  its  life.  From  the 
series  itself  of  productions,  it  may  be  manifest  whence  came  the  souls 
of  brutes,  which  are  said  to  have  been  ingenerated  in  the  seeds  of  the 
vegetable  kingdom  ;  for  as  the  seeds  of  vegetables  arose  from  the 
conjunction  of  the  active  powers  of  nature  with  the  inert  powers  of 
the  earth,  through  the  medium  of  the  radiation  of  the  sun  of  the  world, 
so  these  seeds,  which  are  animated,  arose  from  that  form  or  spiritual 
essence,  infused  into  the  forms  or  active  powers  of  nature,  through 
the  medium  of  the  radiation  of  the  sun  of  life,  which  is  spiritual  and 
living  ;  wherefore  these  lives  went  forth  in  the  same  subordinate 
series  as  those  powers  of  nature  themselves  which  constitute  the  at- 
mospheres, consequently  in  the  same  as  the  seeds  of  vegetables 
themselves,  from  which  finally  they  were  hatched.  And  since  that 
life  from  its  fountain  breathes  nothing  but  uses,  and  nature  is  nothing 
but  an  effect  for  the  sake  of  uses,  it  is  evident  that  it  was  so  foreseen 
and  provided,  that  uses  themselves,  as  effects,  might  unfold  them- 
selves :  he  is  totally  blind  and  in  the  grossest  darkness  who  in  these 
things  does  not  discover  what  is  Divine, 


AND  LOVE  OP  GOD. 


33 


body,  that  presently,  shaking  off  all  hindrances,  and  casting 
off  their  exuviae,  they  were  girded  with  wings,  and  being 
elevated  on  high  from  the  ground,  they  passed  the  small 
remainder  of  their  life  in  the  delights  of  their  loves,  for  the 
sake  of  perpetuating  their  kind,  and  became  fruitful  like 
mothers  :  there  was  no  natural  function  not  even  the  smal- 
lest, in  the  little  orb  of  their  more  obscure  life  now  elapsed, 
nor  any  little  artery  or  fibre  in  the  organical  texture  of  their 
bodies,  which  had  not  a  view  to  this  condition  of  their  life, 
and  urged  it,  as  it  were,  to  a  kind  of  goal,  that  they  might 
reap  the  fruit  of  their  accomplished  labor  :  thus  the  life, 
from  which  they  acted,  derived  its  stamina  by  the  series 
which  contained  it,  and  nature  accommodated  herself  most 
readily  to  its  purpose.  Moreover,  in  this  universal  ignoble 
family,  there  was  no  species  which  did  not  contribute  some- 
thing to  the  common  stock,  if  not  for  the  present,  still 
after  a  lapse  of  ages,  although  we  are  not  able  to  discover 
those  benefits,  which  are  myriads  in  number,  by  any  of  our 
senses,  since  our  senses  only  sip  the  surfaces  of  effects,  and 
collect  from  them  very  few  uses.  Thus  now  our  paradise 
was  exalted  by  new  uses  and  new  decorations  at  the  same 
time,  to  still  superior  splendor,  in  its  smallest  substances ; 
for  every  leaf  carried  its  living  principle,  and  every  flower 
glittered  with  the  effulgence  of  its  colors,  elevated  by  the 
life  of  nature  with  which  it  was  united. 

2G.  When  now  the  violet  beds  and  groves  of  paradise 
became  luxuriant  with  these  new  breathings  of  life,  then 
another  progeny,  which  was  to  adorn  the  animal  kingdom, 
began  from  similar  rudiments  and  matrixes  to  coiiie  forth 
into  their  day,  viz.  the  winged  tribe,  prior  indeed  by  na- 
ture, because  more  noble,  but  posterior  in  birth  to  the 
above  volatiles  and  twice-born  progeny.  To  this  winged 
tribe  the  earliest  shrubs,  or  the  offsprings  of  middle  spring, 
pregnant  with  leaves  and  juices,  gave  their  birth,  which 
afterwards  hatched  the  seeds  of  their  own  proper  stock, 
and  asserted  for  themselves  the  hope  of  duration,  unlocked 


34  O.N   THE   WORSH[P 

their  still  more  interior  windings  and  fibres,  and  began  to 
put  forth  these  their  more  noble  fruits,  viz.  partly  little  eggs 
with  their  yolks,  and  the  beginnings  of  new  life,  which 
being  laid  gently  in  nests,  constructed  by  their  officious 
shoots  encompassing  them  in  all  directions,  they  committed 
the  remaining  care  to  each  parent,  viz.  to  the  earth  as  yet 
warm,  and  to  the  sun  about  to  hatch  them  with  his  ray; 
just  as  if  the  leaf-bearing  stems  acted  from  intelligence,  or 
genius,  resembling  science.  But  nature  in  all  things  was 
compliant  with  the  life,  which,  acting  from  inmost  princi- 
ples, excited  such  effects,  that  from  them  the  uses  of  that 
sort  of  life  might  exist  in  act  ;  for  use,  as  was  said,  is  the 
soul  of  every  effect.  Thus  the  feathered  offspring  were 
cherished  and  hatched  by  the  vernal  warmth  issuing  from 
the  pores  of  all  things,  and  at  length  were  nourished  and 
educated  by  the  parental  vein,  and  by  the  grain  which  was 
providently  scattered  round  about,  until  they  balanced 
themselves  by  their  wings,  and,  pendant  in  the  new  air, 
attempted  to  fly.  From  the  nests  of  these,  which  were 
built  spontaneously,  as  many  genera  and  species  of  the 
winged  tribe  flew  forth  as  there  were  genera  and  sj)ecies  of 
shrubs.  But  the  secondary  vegetations  of  this  kind,  or 
those  which  budded  forth,  not  from  the  seed  of  the  earth, 
but  from  their  own,  ceased  to  be  oviparous  as  soon  as  they 
were  born;  for  the  principle  of  all  piinciples,  whence  life 
is  derived,  before  the  birth  of  causes,  so  arranged  together 
all  origins,  provided  one  from  another  in  a  continual  series, 
and  so  established  the  orders  themselves  from  inmost  or 
highest  principles,  that  one  in  its  proper  season  might  pro- 
duce and  bring  forth  another.  This  offspring,  proud  in  its 
ornaments,  by  its  celestial  and  flaming  colors  gave  lustre 
to  the  whole  atmosphere  and  orb  ;  for  there  were  some 
species  which  had  their  heads  crowned  and  crested,  as  it 
were,  with  gems  and  diadems,  which  hung  about  the  neck 
like  costly  necklaces,  while  stars,  auroras,  and  future  rain- 
bows, were  distinguishable  in  their  tails,  and  the  sun's  rays, 


AND  LOVE   OF  GOD.  35 

tamed  into  purple,  adorned  the  large  feathers  of  their  wings; 
some  also  bore  the  marks  of  paradise  itself,  or  of  its  grand 
scenery,  in  their  feathers.  At  this  time  the  new  earth  was 
almost  encrusted  by  a  granary,  heaped  together  from  the 
fruitfulness  of  so  numerous  a  progeny  ;  into  this  granary 
this  new  earth-begotten  offspring,  at  the  proper  time,  was 
introduced,  as  to  a  rich  repast  provided  and  prepared  for 
them.  Thus  universal  providence,  in  things  most  singular, 
directed  what  was  to  be  effected  and  what  was  effected,* 
that  as  one  cause  flowed  from  another  into  another,  so  use 
likewise  might  flow  from  one  into  another  by  a  constant  and 
eternal  law. 

27.  Lastly,  quadruped  animals,  flocks  of  cattle  and  herds, 
entered  into  these  stores  thus  enlarged,  but  not  until  the 
low  shrubs  had  produced  their  vital  progeny,  or  the  winged 
fowl,  lest  the  four-footed  animals,  which  were  of  later  birth, 
should  consume  the  vegetations,  tread  them  under  foot, 
and  destroy  the  seed  intended  for  the  nourishment  of  life. 
These  last  and  proper  productions  of  paradise  were  in  like 
manner  produced  from  viviparous  forests,  but  from  such  as 
had  in  them  a  superior  nature  :  these  forests,  from  a  like 
tendency  to  prolification,  at  length  unfolded  their  inmost 
bosoms,  and  impregnated  the  soft  little  eggs  hanging  from 
the  branches  with  seminal  juice,  which  being  brought  down 
into  expanded  wombs,  and  committed  at  the  same  time  to 

*  Providence  is  called  universal,  because  it  is  in  things  most  singu- 
lar, everything  universal  being  known,  existing,  and  being  denomi- 
nated from  presence  and  power  in  things  singular,  as  what  is  general 
is  known,  exists,  and  is  denominated  from  its  parts  and  particulars. 
AVhat  is  universal  is  the  complex  of  all  things  singular,  as  what  is 
general  is  the  complex  of  all  things  particular ;  unless  what  is  uni- 
versal be  in  things  singular  and  with  things  singular,  or  in  least 
things  as  in  greatest,  it  is  not  universal ;  wherefore  if  we  take  away 
from  universal  providence,  providence  in  things  most  singular,  or 
sepai-ate  one  from  the  olher,  wo  destroy  the  very  essence  of  univer- 
sality. 


'36  ON   THE    WORSHIP 

flowers  and  herbs,  involved  themselves  in  coats,  the  Amniou 
and  Chorion*,  and  sealed  the  doors  with  placentas,  and  by 
suction  drew  to  the  liver  vegetable  milks  purified  in  these 
organs,  by  means  of  winding  little  cords,  where  the  same 
underwent  purgation,  and,  like  chyle,  being  married  to  the 
blood,  were  delivered  up  to  the  heart  and  the  brains,  to  be 
distributed  and  dispersed  for  the  use  of  the  growing  body ; 
nor  did  the  cautious  and  provident  care  of  the  nurse  cease 
until  the  cattle  entered  upon  the  activity  of  their  own 
proper  nature,  under  the  auspices  of  their  own  life.  The 
greatest  part  grew  with  brawny  muscles  and  ribs,  and 
presented  bodies  of  large  bulk,  carrying  on  their  foreheads 
branching  horns,  so  many  proofs  of  their  descent  from  the 
forest,  and  of  the  noble  maternal  stock  raised  high  above 
the  ground.  From  the  countenance  of  every  one  the  mind 
was  plainly  discoverable,  nature  herself  transcribing  herself 
into  the  figure  of  the  body,  at  the  same  time  that  she  trans- 
cribed herself  into  the  animals'  habits;  for  bodies  in  a  kind 
of  type,  represent  the  soul,  since  life  joined  to  nature  begets 
a  cause,  and  a  cause  which  contains  both,  produces  an 
effect,  w^hich  effect  is  the  complex  and  image  of  uses  de- 
signed from  life  by  nature.  In  proportion  therefore  to  the 
number  of  new  faces  was  the  number  of  dissimilar  minds, 
so  that  it  might  be  said,  that  all  minds  in  the  universe, 
joined  and  disjoined,  being  clothed  with  body,  united  to 
form  this  terrestrial  distinguished  Olympus,  and  a  govern- 
ment consisting  of  diverse  minds :  for  some  were  fierce  and 
savage,  and  delighted  in  nothing  but  blood  ;  some  of  them, 
hating  their  own  light  and  that  of  others,  were  black  'with 
gall,  and  had  sullen  countenances ;  some  were  animated 
and  haughty  at  beholding  their  own  image ;  some  were 
boastful  and  walked  with  a  kind  of  strut :  others  were  tame 

*  It  may  be  proper  to  inform  the  unlearned  Reader,  that  the  Am- 
nion,\n  anatomy,  is  the  innermost  membrane  in  the  womb,  which  in- 
vests the  foetus,  and  the  Churion  is  the  outermost  membrane.  Tr.^ 


AND   LOVE   OF   GOD.  37 

and  gentle,  and  indulgently  endured  the  threats  and  haughti- 
ness of  their  coeval  race ;  but  others  were  timid  and  fear- 
ful, trembling  at  the  mere  sight  of  fierceness  ;  some  were 
employed  only  in  the  pleasures  of  love,  and  were  continu- 
ally sportive.  Nevertheless,  among  this  tribe,  so  discord- 
ant in  their  tempers,  there  prevailed  a  certain  form  of 
government,  and  a  restraint  induced  by  love  and  fear ;  for 
every  one  knew  another  from  his  countenance  alone,  and 
read  the  motions  of  his  nature  as  if  they  were  written,  inas- 
much as  the  senses,  which  were  as  guards,  and  kept  per- 
petual watch,  instantly  referred  the  discovery  of  every  one's 
nature  to  the  soul,  the  j)rinciple  of  their  life,  from  which 
conformable  motions  resulted,  and  the  institutes  and  deter- 
minations of  life  flowed  forth  as  from  an  oracle.  They 
were  as  yet  ignorant  of  their  destinies,  which  were  about  to 
unfold  themselves  at  length,  after  many  ages,  like  threads 
from  their  spindles ;  the  horse  knew  not  that  his  mouth  was 
tobe  cur  bed  with  a  bridle,  and  his  back  was  to  afford  a  seat 
for  the  rider ;  the  sheep  knew  not  that  they  were  to  give 
their  wool  for  clothing ;  the  timid  deer  were  not  aware  that 
their  flesh  was  to  be  accounted  a  great  dainty  ;  not  to  men- 
tion other  cases  of  ignorance  among  the  brutish  tribe  :  but 
there  was  not  one  of  the  number,  in  which  their  uses 
were  not  determined  before  times  of  times ;  hence  came 
such  a  variety  that  nothing  was  wanting  which  could  be  ad- 
mitted into  the  number  or  account  of  uses. 

28.  As  the  earth,  when  adorned  with  flowers  and  shrubs, 
gave  birth  to  its  reptiles,  its  winged  and  quadruped  animals, 
so  also  did  the  banks  and  bottoms  of  streams,  clothed  with 
their  vegetation,  give  birth  to  aquatic  animals  of  every 
species,  and  indeed  in  the  same  order  as  the  dry  earth  did, 
viz.  first  to  those  which  enjoyed  more  obscure  light,  as 
tortoises  and  shell-fish,  which  carried  on  their  back  their 
houses,  shining  with  the  bright  color  of  gems,  and  winding 
in  perpetual  circles  or  spires,  after  the  manner  of  the  re- 
volving heaven  ;  afterwards  to  fish,  which  being  furnished 
4 


ON    THE   WORSHIP 


with  oars  like  those  of  a  ship,  cut  their  way  through  their 
heavy  atmosphere,  and  which,  unfolding  their  still  wider 
sails  and  wings,  made  a  path  through  the  air  ;  and  also  to 
the  amphibious  race,  which  when  they  had  enjoyed  their 
watery  dainties,  crept  forth  to  a  second   meal  on  beds  of 
earth ;  finally,  to  the  greater  monsters,  which  trod  upon  the 
broad  bottoms  of  the  waters  as  on  their  firm  ground.     All 
things  were  now  full  of  animals,  or  of  souls  living  in  bodies  : 
every  blade  of  grass,  every  shrub  and  grove,  as  it  were,  ex- 
ulted that  it  could  now  open  its  bosom  with  dainties,  and 
extend  from  itself  a  rich  and  choice  repast  for  its  new   in- 
habitants.     Nothing    was   omitted,    for   the    atmospheres 
themselves,  and   also  the  rivers,  received   and   nourished 
their  own  productions,  and  spontaneously  offered  to  them 
every   abundance  of  aid  which  was    allowed  them.     But 
what  still  elevated  higher  the  natures  and  the  lives  of  para- 
dise and  its  perpetual  spring,  was,  that  there  was  nothing 
which  did  not  represent  in   itself  a  type  of  a  kind  of  new 
ovary ;  the  living  creatures  themselves,  in  general,  specifi- 
cally and  individually,  had  reference  to  a  kingdom   which 
was  to  receive  perpetual  animation  from  them;  the  case 
was  the  same  with  every  green  thing  which  constituted  the 
general  garden,  since  it  also  had  reference  to  every  future 
vegetable  which  was  to  spring  from  it  throughout  all  suc- 
ceeding ages ;  altogether  in  imitation  of  the  great  parent  or 
earth,  which,   as  an  ovary,  contained  together,  and  in  one 
complex,  all  the  offsprings  of  its  kingdoms,  and  by  means 
of  the  fecundating  spring,  hatched  one  in  order  after  an- 
other :  thus  particular  representations  u'ere  the  mirrors  of 
general  ones.     The  earth  herself  also  effigied  in  herself  the 
grand  egg  of  the  solar  world  :  for  this  latter,  as  an  exemplar 
and  idea  of  the  ovaries  existing  from  itself,  carried  at  the 
same  time,  and  in  one  complex,  whatsoever  was  to  be  pro- 
duced in  process  of  time  in  its  world,  and  its  globes,  the 
resemblances  of  our  earth.     What  then  must  be  the  case  in 


AND   LOVE   OF   GOD.  0» 

the  principle  of  all  principles,  or  in  the  Divine  and  Infinite 
Mind,  before  the  origin  of  origins,  or  before  the  birth  of  the 
sun  and  the  stars,  in  which  mind,  both  universally  and  most 
singularly,  together  and  in  one  complex,  must  needs  be 
contained  and  present,  not  only  whatsoever  the  solar  world, 
but  also  whatsoever  the  universe  of  universes,  and  the  hea- 
ven of  heavens,  brought  forth  successively  from  their  eggs, 
without  anv  and  the  least  mistake  or  accident.* 


CHAPTER    II 


SECTION  FIRST. 

COK"CERAriNG  THE    BIRTH  OF  THE    FIRST-BEGOTTEN    OR    ADA.]VC. 

29.  The  earth  now  being  enriched  with  its  living  crea- 
tures, and  so  amply  furnished  and  adorned  with  delightful 
fruits,  advancing  and  wandering  through  its   degrees,  at 

*  We  can  with  sufficient  clearness  contemplate  the  idea  of  a  sort  of 
creation  represented  in  our  minds  ;  for  our  minds  first  represent  to 
themselves  ends,  which  are  their  first  and  last  goals,  to  which  they 
direct  their  course  ;  presently  they  intend  means  or  causes,  which 
being  subordinate  to  each  other,  may  promote  ends  by  effects,  that 
uses  may  exist :  by  which  method  also  there  are  formed,  as  it  were, 
eggs,  which  being  animated  by  the  mind,  and  conceived  by  the  lev® 
of  the  end,  and  presently  also  cherished  and  hatched,  produce  vital 
offsprings  conformable  to  the  pre-conceived  idea  ;  in  which  it  appears 
that  the  ends  themselves  and  uses  are  altogether  different  from  the 
causes  and  means  in  their  first  origin,  and  are  present  in  the  mind, 
howsoever  the  mediations  or  series  of  causes  succeed  each  other, 
which  existed  in  the  same  mind  together,  and  in  one  complex,  even 
before  their  birth.  And  if  such  a  series  takes  place  in  obscure  and 
most  finite  minds,  what  must  be  the  case  in  the  Divine  and  Infinite 
Mind  i 


40 


ON  THE   WORSHIP 


length  reached  the  middle  station  of  its  spring,  or  the  mild- 
est temperature,  and  having  now  attained  its  highest  degree, 
it  overflowed  with  every  emolument.  The  infant  wild 
beasts  being  weaned,  droppings  of  milk  flowed  plentifully 
from  the  fertile  and  lately  pregnant  branches,  and  through 
new  veins  returned  back  to  the  roots  of  the  maternal  leaves. 
The  grassy  bed-chambers  acquired  a  consistency  and  cohe- 
rence from  the  honey  dropping  from  the  combs  of  so  many 
colonial  bees.  Tiie  silk-worms  spun  their  webs,  and  over- 
spread the  face  of  the  earth  with  threads,  connected  into 
reels,  as  with  cheap  merchandise.  Every  species  of  animal 
was  led  officiously  to  the  employment  suitable  to  his  nature, 
and  provided  uses  and  benefits  only  for  future  time,  and,  as 
it  were,  for  posterity.  Everything,  according  to  the  nature 
with  which  it  was  endowed,  celebrated  the  festival  days, 
not  only  of  its  own  spring,  but  also  of  the  general  one  at 
the  same  time. 

30.  The  globe  was  now  at  its  height,  nor  was  anything 
wanting  to  any  sense,  by  which  it  might  exalt  its  life,  and 
replenish  the  soul  itself  with  joys.  For  the  touch,  there 
was  the  sweet  warmth  of  the  spring,  mixed  with  the  natu- 
ral moisture  of  the  earth,  which  by  its  influence  gratified 
every  fibre.  For  the  smell,  there  were  fragrances  exhaling 
from  every  pore  of  every  leaf,  with  which  the  air,  being 
full  charged,  expanded  the  inmost  reticular  textures  of  the 
lungs,  with  the  little  vessels,  and  thus  the  breast  itself, 
beyond  their  common  measure.  For  the  taste,  there  were 
fruits  of  the  most  exquisite  relish,  and  clusters  hanging 
down  to  the  ground  from  the  leafy  vine,  whose  grapes, 
taken  into  the  mouth,  stimulated  by  their  essences,  which 
were,  as  it  were,  vivified  from  an  inmost  principle,  the 
repositories  of  the  chyle  and  of  the  blood  For  the  hear- 
ing, there  was  a  concert  and  lovely  melody  of  so  many 
chirping  and  singing  birds,  which  echoed  so  harmoniously 
through  fields  and  groves,  that  the  interior  recesses  of  the 


AND   LOVE  OF   GOD.  41 

.rain  were  put  into  a  tremulous  and  concordant  motion. 
For  the  sight,  there  was  the  whole  aspect  of  the  heaven 
and  of  the  earth,  whose  greatest  objects  were  so  distinctly 
ornamented  by  their  least  that  they  easily  disposed  the 
animal  spirits  to  pleasure  and  delight.  But  there  was  still 
wanting  a  being  who  could  refer  these  gratifications  of  the 
senses  to  a  sort  of  proper  mind,  or  to  his  own  consciousness 
and  perception,  and  who,  from  the  faculty  of  intellect, 
might  decide  upon  the  beauty  resulting  from  all  these 
harmonies,  and  also  from  beauties  might  perceive  delights  ; 
from  delights,  grounded  in  a  true  origin,  might  form  conclu- 
sions concerning  goodness  ;  and,  lastly,  from  goodness 
might  comprehend  the  nature  of  blessedness  :  there  was 
wanting,  I  say,  that  son  of  the  earth,  or  that  mind  under 
a  human  form,  which  from  the  paradise  of  earth  might  look 
into  the  paradise  of  heaven,  and  from  this  again  into  that 
of  earth,  and  thus,  from  a  kind  of  interior  sight,  could  em- 
brace and  measure  both  together,  and  from  the  conjunction 
of  both  could  be  made  sensible  of  essential  pleasures  to 
the  full ;  consequently,  who,  from  a  kind  of  genuine  foun- 
tain of  gladness  and  of  love,  could  venerate,  and  adore 
above  everything,  the  Bestower  and  Creator  of  all  things. 
There  was  no  object,  not  even  the  smallest,  from  which 
some  resemblance  of  Deity  did  not  shine  forth,  and  which, 
in  consequence,  was  not  desirous  to  offer  itself  to  the  en- 
joyment of  such  a  being  as  could  return  immortal  thanks 
to  that  Deity  for  himself  and  for  everything. 

31.  Nature,  according  to  the  order  instituted  by  the 
Supreme,  which  order  embraced  in  itself  all  orders  in  the 
universe,  first  called  forth  from  the  earth  her  lowest  ener- 
gies, then  higher,  and,  lastly,  the  highest,  and  thus  by 
degrees  raised  herself  to  things  more  elevated,  and  to  her 
first  principles.  Every  production  of  her's  in  like  manner, 
commencing  from  its  first  nature,  unfolded  itself  to  its  last 
principle,  and  from  this,  as  from  a  goal,  returned  to  its  first, 
4* 


42  ON  THE   WORSHIP 

Thus  in  all  cases,  what  was  first,  having  performed  a  semi- 
revolution  to  its  last  station,  bended  itself  backward  to  its 
beginning.*  In  like  manner,  that  great  order,  which, 
opening  and  leading  all  other  orders,  directed  the  universe, 
now  by  its  mediations,  and  the  exertions  of  causes,  brought 
itself  to  its  ultimate,  and  from  its  ultimate  determined  itself 
to  return  to  its  first  principle,  or  to  such  a  subject  of  life 
and  of  nature  as  might  bring  back  all  and  singular  things 
universally  to  the  fountain  of  their  derivations,  or,  to  com- 
plete the  orb  pre-determined  from  eternity,  might  refer  them 
to  the  Supreme  and  Ckeating  Mind,  Already  every- 
thing appertaining  to  the  earth  expected  this  last  conclu- 
ding object  of  excellence  ;  heaven  also  viewed  this  object  as 
present,  viz.  man,  who,  as  being  first  in  the  innnite  intuition 
of  the  Deity,  was  to  be  the  completion,  or  last  ornament  of 
creation ;  for  he  was  to  combine  lowest  things  v»ith  highest, 
or  nature  with  life  ;  and  highest  things  with  lowest,  or  life 
with  nature  :  not  like  the  animals  sent  before  him  into  his 

*  Whatsoever  is  bora  fiom  seed  ov  an  egg,  and  v» hatsoever  is  bora 
from  a  kind  of  raind,  as  was  shown  before  at  note  on  page  23,  is  bound 
to  run  through  this  revQlaiion  or  orb:  Plants,  flowers,  and  trees, 
from  their  seed  unfold  their  nature,  and  grow  into  trunks  or  branches 
as  into  their  bodies  and  ultimate  members,  and  from  these  return 
again  to  their  beginnings,,  or  conceive  and  hatch  seeds  ;  so  that  all 
this  revolution  which  they  perform,  is  only  a  kind  of  excursion  of 
mediating  causes,  to  the  intent  that  they  may  return  to  their  first 
principles,  and  thus  bring  forth  fruits  or  uses.  The  case  is  similar 
in  the  animal  kingdom.  Such  an  order  also  existed  and  was  derived 
from  the  grand  egg  of  the  world  ;  for  seeds  and  ovaries  took  their  be- 
ginnings from  the  first  and  most  perfect  nature,  and  their  increments 
from  posterior  and  more  imperfect  nature  \  but  by  an  inverse  method 
they  unfolded  themsalves  from  ultimate  to  first  principles  ;  in  like 
manner  also  the  foetuses  of  the  animal  kingdom.  But  that  this  revo- 
lution might  be  perfected,  by  which  ultimates  were  to  be  conjoined 
with  first  principles,  or  to  return  to  their  beginning,  the  human 
raind,  clothed  with  a  body,  was  to  be  inti-oduced  into  the  orb.  But 
his  revolution  was  the  grand  one  of  creation  ;  yet  a  greater  is  at  hand, 
which  will  be  treated  of  in  the  series  of  what  follows. 


AND   LOVE  OF  GOD, 


43 


orb,  which  do  not  refer  the  habits  of  their  life  to  the  first 
principle  of  their  power,  but  to  something  made  nataral, 
from  which  nothing  raises  itself  upwards  towards  higher 
things,  but  instantly  rolls  itself  backward,  and  bends  itself 
towards  animal  life  and  the  several  natures  of  bodily  organ- 
ization. 

32.  There  was  a  grove  in  the  most  temperate  region  of 
the  orb,  not  under  the  meridian  sun,  but  in  a  certain  middle 
station,  between  the  arctic  pole  of  the  zodiac  and  its  greatest 
curvature  from  the  equator,  which  was  exposed  to  the  rays 
of  the  summer  sun,  not  falling  directly  from  the  zenith, 
nor  too  obliquely  from  the  side,  but  where  they  held  a  kind 
of  middle  focus  between  their  heat  and  cold,  or  highest 
ascent,  and  whence  thus  from  a  kind  of  centre  of  his  an- 
nual rising  and  setting,  the  sun  could  temper  the  subject  air 
with  the  mildest  spring  of  all  others.  This  grove,  I  say, 
was  a  complete  orchard,  so  thick  with  leaves  and  branches 
folded  into  each  other,  that  by  its  shade  it  broke  the  violence 
of  daily  heats,  and  cooled  the  days,  and  thus,  as  it  were, 
induced  a  new  spring  under  the  general  one :  in  this 
grove  also  were  bubbling  streams,  which,  flowing  in  differ- 
ent channels,  beautifully  perforated  its  area,  and  from 
which  a  vapor,  drawn  up  by  the  rays  to  the  under  side  of 
the  leaves  of  the  trees,  and  there  pendant,  cherished  the 
ground  continually  with  a  falling  dew.  This  was  a  Para- 
dise IN  A  Paradise,  or  the  delight  and  crown  of  every 
grove  and  garden  of  the  earth  :  it  was  also  the  latest  in  its 
formation,  and  crowned  this  centre  of  the  solar  rays.  In 
the  midst  of  it  again  was  a  fruit-tree,  which  bare  a  small 
egg,  the  most  precious  of  all  others,  in  which,  as  in  a 
jewel,  nature  concealed  herself  with  her  highest  powers 
and  stores,  to  become  the  initiaments  of  the  most  consum- 
mate body  :  this  fruit-tree  was  from  hence  called  the  Tree 
OF  Life. 

33.  But  this  little  egg  was  not  as  yet  fecundated,  only 
nature  collected  into  it,  as  into  a  sort  of  sacred  little  ark. 


44  ON   THE  WORSHIP 

her  most  distinguished  treasures  and  valuables,  and  pro- 
vided it  with  such  noble  furniture,  as  a  bride  prepares  for 
her  bed-chamber,  when  she  expects  the  coming  of  the 
bridegroom,  and  the  offerings  of  a  new  covenant.  When 
nature  had  thus  in  every  respect  completed  her  work,  and 
collected,  as  it  were,  her  circumferences  into  this  egg,  as  a 
centre,  then  the  Supreme  Mind  came  to  meet  her,  and 
from  itself,  as  the  sun  of  essential  life,  with  concentrated 
rays,  conceived  the  supercelestial  form,  or  soul,  which  was 
life,  and  capable  of  containing  what  is  infinite,  by  the  self- 
infinite  ;  this  form  or  soul  the  Supreme  Mind  infused  into 
this  treasure  or  little  egg.*     This  was  the  first  happy  token 

*  What,  and  of  what  quahty  the  human  mind  is,  can  hardly  fall 
into  the  first  ideas  of  our  understanding,  by  a  naked  description  per- 
ceived according  to  the  expressions  themselves,  for  it  is  a  spiritual 
essence,  and  therefore  is  not  easily  signified  and  expressed  by  terms 
similar  to  those  which  express  natural  essences  ;  but  w^hereas  these 
terms  and  formulas  must  be  made  use  of  as  aids,  therefore,  in  order 
that  it  may  be  perceived,  the  ideas  must  be,  as  it  were,  sublimated 
by  the  intellectual  faculty  itself,  which  is  superior,  and  the  bounda- 
ries are  to  be  withdrawn  which  attach  to  natural  things,  and  thus  its 
faculties  are  to  be  represented  to  itself  in  an  eminent  manner  :  but 
how  a  notion  of  the  soul,  in  some  measure  distinct,  may  be  insinuated 
into  our  mind,  will  be  shown  in  what  follows ;  hence  it  will  be  mani- 
fest, that  the  soul  is  the  only  essence  in  our  body  which  lives,  so  that 
our  being  and  life  is  of  one  soul,  and  all  other  things  appertain  to  na- 
ture, which  are  supposed  to  live,  because  they  are  acted  upon, 
wherefore  it  is  a  substance  so  real,  that  by  it  and  from  it  we  proxi- 
mately exist  and  subsist,  and  without  it  we  are  not  bodies,  but  stocks  : 
consequently  there  is  nothing  truly  substantial  but  the  soul;  and  that 
other  things,  as  accessaries,  are  called  in  to  its  aid,  that  through  the 
instrumentality  of  nature  ends  may  be  promoted  by  effects,  and  in 
that  universal  series  of  effects  or  causes,  continual  uses  may  be  pro- 
duced ;  for  intelligence  is  a  more  sublime  life,  and  it  is  the  property 
of  intelligence  to  look  at  nothing  but  ends,  and  by  the  mediums  of 
nature  to  arrange  effects,  which  are  called  uses  so  far  as  they  conspire 
to  attain  the  end.  By  a  slight  reflection  on  the  operations  of  our  own 
minds,  it  is  clearly  enough  discovered,  that  to  look  at,  to  arrange, 
and  to  provide   for   ends,  is  a  thing  altogether  different  from  the 


AND  LOVC   OF  GOD. 


45 


of  connubial  intercourse  of  spiritual  essence  with  the  su- 
preme aura  of  nature,  for  the  purpose  that  the  fluent  orb  of 
causes,  conceived  by  the  infinite  in  the  grand  egg  of  the 
world,  and  brought  down  to  this  least  egg,  might  be  com- 
pleted within  nature,  but  afterwards,  by  connexion  with 
the  infinite,  might  be  rendered  infinite  ;  and  that  by  such 
conjunction  a  terrestrial  court  might  be  annexed  to  a  celes- 
tial palace.  From  this  continual  influx  of  ends  into  ends, 
and  of  uses  into  uses,  it  is  clearly  seen,  that  everything  has 
come  forth  from  the  Supreme  fountain  of  intelligence  and 
wisdom ;  for  it  is  the  property  only  of  an  intelligent  being 
to  regard  ends,  and  to  arrange  means  into  order  ;  and  it  is 
the  property  only  of  a  wise  being  to  provide,  and  by  his 
power  so  to  operate,  that  while  all  things  produce  an  effect 
they  may  also  promote  an  end  :  it  is  therefore  the  property 
of  the  one  Provident  Being  to  complete  a  chain  of  ends,  in 
which  every  link,  and  every  ligament  of  a  link,  may  per- 
form its  revolution  for  the  strength  and  security  of  the 
whole  ;  and  moreover  that  this  concatenation  may  flow 
from  perpetual  uses,  so  consociated,  that  every  one  may  be 
directed  to  an  ultimate,  and  may  flow  only  from  its  end 
into  its  origin,  and  from  its  origin  into  its  end,  and  thus 
may  never  cease. 

34.  This  soul,  a  spark  irradiated  from  the  supreme  mind, 
as  soon  as  it  was  first  breathed  into  its  little  egg,  instantly 
began  also  with  pure  ideas  to  look  at  ends,  and  to  represent 
to  itself  the  universe,  not  only  the  universe  of  nature,  as  the 
souls  of  brutes  do,  but  also  at  the  same  time  the  universe 
of  heaven,  with  its  stores  and  intelligences:  it  began,  there- 
fore, from  a  kind  of  sacred  fire,  inwardly  to  burn  and  desire, 
that  being  girded,  as  it  were,  with  wings,  or  elevating 
powers,  it   might   be   conveyed   down    from  that   highest 

causes  and  effects,  which  are  adjoined,  that  the  end  may  succeed  by 
intermediate  ends,  as  causes  by  middle  causes,  and  may  perform  its 
revolution. 


46 


ON   THE   WORSHIP 


citadel,  on  which  it  was  seated,  to  the  lowest  things  of  the 
world,  or  the  bottom  of  the  atmosphere,  even  into  paradise 
itself,  the   birth-blace  of  its  egg  ;  and  after  that  it  had  im- 
bibed its  delights  through  organical  doors,  or  by  the  senses, 
might  thence  be  carried  upwards,  and  tell  in  heaven  of  these 
delights  turned  into  felicities  by  virtue  of  an  interior  sense, 
and  the  soul  itself     While  it  was  employed   in  taking  a 
most  distinct  view  of  these  and    similar  things  in   its  idea, 
it  looked  around  for  means  and  instruments,  by  the  assist- 
ance of  which  it  might  enjoy  its  wishes    and  its  prayers  ; 
and  while  it  was  intent  on  these  things,  lo  !  Nature,  with 
her  aids   inclosed  in   the  same  mansion  or  little  egg  with 
her,  was  at  hand,  and  made  a  tender  of  herself  and  of  her 
power,  and  forces  of  forces,  to  be  called  forth  at  the  least 
intimation  of  her  purpose,  to  afford  every  assistance  that 
might  be   desired  ;  for  they  were  so  ordinately  arranged 
within,  that  when  this  animating  point  from  the  navel  of 
its  egg  only  intended   to  produce  the  ends  represented  in 
itself,  and  contemplated   by  itself,   they,  as  if  they  heard 
what  was   said  or   ordered  from   their  principled    forms, 
spontaneously  hastened  to  obey.     For  nature  with  the  pow- 
ers of  the  substances  of  the  world,  and  the  world  with  the 
substances  of  the  powers  of  nature,  were  so  excited,  made, 
and  instructed,  that  they  might  be  subject  to  intelligences, 
souls,  or  spiritual  essences,  as  these  latter  were  subservient 
to  their  Deity  or  Creator,  like  ready  servants,  who  have  no 
will  of  their  own,  but  that  of  pure  compliance,  and  who 
most  obsequiously  conform  to  everything  which  is  agree- 
able to  order ;  wherefore  nature  was  prepared  only  for  the 
sake  of  minds,  that  she  might  bring  into  effect,  and  thus 
turn  into  continual  uses,  the  good  pleasure  and  decrees  of 
the  Supreme  Mind,  or  its  ends  ;  for  all  intermediate  ends 
in  act  and  effect  are   called  uses,  and  they  are  so  far  true 
uses,  as  in  their  series,  consequently  in  their  measure,  they 
lead  and  conspire  to  the  last,  or  End  of  Ends. 


AND   LOVE   OF  GOD. 


47 


35.  The  soul  burning  with  this  desire,  as  a  mind  formed 
to  the  image  of  the  Supreme  Mind,  began  also  to  build  a 
kind  of  little  world  or  microcosm,  after  the  effigy  of  the 
great  world  but  not  out  of  nothing,  agreeable  to  the  eternal 
purpose,  that  it  might  clothe  itself  with  it  as  with  a  body, 
and  might  operate  in  it  as  a  kind  of  Deity,  administering 
laws    at  its    own  disposal   by  the   understanding,  and  so 
holding  the  reins  of  its  nature  according  to  its  intentions, 
that  it  might  have  only  to  regard  ends,  in  which   case  all 
things,  which  at  any  time  were  woven  together  in  the  body 
from  fibres,  would  act  in  conformity   and  compliance  with 
these  ends,  as  readily,  as  if  they  were  not  required  to  do  so  ; 
by  which  also  it  might  represent  and  testify  in  itself,  as  in  a 
little  universe,  the  obedience   of  universal   nature  to  the 
powerful  Creator  of  all   things.     Nor  does  she  hesitate  a 
moment,  but  from  the  little  fountain  of  her  life,  as  from  a 
little  star,  she  began  to  emit  her  vibrating  virtue,  like  rays, 
into  the  apparatus  of  the  egg,  and  from  these  rays  whirling 
into  little  spheres  of  a  celestial  form,  she  first  of  all  design- 
ed a  kind  of  olyrapus,  or  type  of  heaven,  which  she  allotted 
for  the  habitation  of  intelligences,  and  of  sciences,  and  of 
experiments,  their  servants ;  and  from  that  olympus,  and 
its  little  vortexes,  she  brought  forth  the  finest  stamina  of 
the  consistence    of  the    thinnest  vapor,    and    the    begin- 
nings of  numberless  fibres,   that  by  them   she  might  pre- 
pare and  weave  together  the  webs  of  an  organical    body, 
and  of  its  viscera   and  members.     Thus  she  began  to  con- 
struct   her    talaria,   or  rather    her    stairs,   by   which    she 
might  descend  from  the  supreme  watch-towers  of  nature, 
where   she    now  resided,   to   its  bottom,    and   thus    into 
Paradise. 

36.  But  as  yet  there  was  only  an  egg,  into  which  she 
introduced  these  first  principles,  communicating  to  them  a 
soft  swell  as  they  increased  ;  but  that  from  these  auspices 
she  might  complete  their  divine  work,  she  studiously  and 
vehemently  forced  everything  into  her  service,  according 


48 


ON  THE  WORSHIP 


as  its  nature  was  likely  to  make  it  serviceable.     The  tree 
of  life  itself  unfolded   its  branch,  which    bare  this  golden 
and  vital  apple,  into  a  soft  and  easy  womb,  and  covering  it 
with  a  thin  bark  and  soft  leaves,  drew  off  the  nourishing 
juice  from  the   neighboring   leaves,  and  consulted  only  its 
life:  the  neighboring  trees  also  contributed  their  juice,  by 
instilling  it  into  the  roots  of  this  tree  which  crowned  the 
centre  of  the  grove,  rejoicing  that  they  were  allowed,  from 
their   vegetable  store,  to  impart   something  of  life  to  the 
same.     The  sun  dared  not  to  approach  near  with  his  light 
to   this  last   egg   of  his   world,    burning  with  a  spiritual 
lumen,  except  by  rays,  which  passing  through  lucid  apples, 
and  thus  turned,  as  it  were,  into  the  streaks  of  a  kind  of 
flower,  were  divested  of  the   more  immoderate  power  of 
their  heat.     The  air,  vv'ith   its  spring   and  zephyr,  indeed, 
breathed,  but  it  was  forbidden   interior  admission,  lest  it 
should  disturb  the  web,  commencing  from  highest  princi- 
ples, by  the  influence  of  its  rude,  and,  in  ultimate  things, 
active  spirit,  and  should  too  soon  expand  the  tender  lungs 
which  were  yet  in  their  lineaments.     The  young  shoots  of 
the  surrounding  trees,  which  were  born  for  guardianship, 
extended,  as  it  were,  their  arms,   that  they  might  sustain 
the  burden  of  the  leafy  mother,  and  receive  the  birth  at  her 
delivery  ;  others  prepared  cradles,   and  overlaid  them  with 
cotton  carried  through  the  air  from  the  cotton    trees  :  in  a 
word,  the  whole  neighborhood  was  skilfully  and  officiously 
employed  in  exerting  every  endeavor,  that  nothing  might 
be  wanting  to   the  completion  of  this  last  effigy  of   the 
world  :    for  all  things  were    so  prepared  as  to  accommo- 
date themselves  to  the  arbitration  of  the  Supreme  Mind, 
and  to  the  performance  of  the  duties  which  it  imposed. 

37.  Nor  was  nature  alone  at  hand  and  urgent  to  supply 
all  her  aids,  but  Heaven  also  was  favorable  by  its  pre- 
sence ;  for  its  inhabitants,  or  spiritual  minds  were  let 
down  for  this  gracious  purpose,  that  they  might  second 
and  direct    the    offices  of  nature  ;    also    that   they  mi2:ht 


AND   LOVE   OF   GOD.  4»". 

drive  away  whatsoever  would  infest  this  sacred  grove  :  for,, 
instantly  when  any  fierce  animals  overleaped  the  boundary 
assigned  them,  being  struck  with  sudden  terror,  they  fled 
far  away  into  their  forests,  or  with  a  faltering  step  fell  down 
on  their  knees  as  if  to  worship  their  Prince  and  Lord  ; 
part  also  kept  watch,  and  guarded  the  passage  itself  at  a 
distance.  For  pure  spiritual  essences,  by  virtue  of  the 
power  and  force  alone  which  issue  from  them,  so  affect  and 
astonish  minds  enslaved  to  nature,  that  they  ignorantly  and 
impotently  forget  themselves,  and  adopt  habits  even  con- 
trary to  their  own  nature. 

38.  All  things  were  now  prepared  ;  the  parturient  branch, 
according  to  the  times  of  gestation,  declining  itself  by  de- 
grees towards  the  ground,  at  length  deposited  its  burden 
commodiously  on  the  couch  underneath.  The  celestial 
living  beings,  clothed  with  a  bright  cloud,  were  also  at 
hand,  and  found  that  nothing  was  neglected,  but  that  all 
things  were  prepared  obsequiously  by  nature  in  conformity 
to  their  provisions.  Hence  when  the  months  were  com- 
pleted, at  that  time  so  many  years,  the  foetus,  perfectly 
conscious  of  v/hat  was  decreed,  himself  broke  through  the 
bands  and  bars  of  his  inclosure,  and  raised  himself  by  his 
own  exertions  into  this  world  and  its  Paradise,  desired  from 
the  first  moments  of  his  life ;  and  immediately  drew  in  with 
his  nostrils  and  breast  the  air,  which  he  saluted  with  a 
slight  kiss,  and  which  pressed  in  by  its  force  as  a  new  vital 
guest  and  spirit,  for  which  interior  chambers  were  now  pro- 
vided ;*  and  by  its  aid  opening  a  field  for  exertions,  he  ex- 

*  That  by  the  vital  spirit  infused  into  Adam,  Gen.  ii.  7,  was  not 
meant  the  soul,  so  far  as  by  soul  is  to  be  understood  the  spiritual  mind, 
but  only  the  air,  by  which  respiration  is  affected,  and  the  Ufe  of  the 
body  is  preserved  in  activity,  is  very  clear,  not  only  from  the  words 
themselves,  but  also  from  parallel  passages  of  the  Sacred  Scripture  : 
lor  the  words  are  these,  '  When  Jehovah  God  had  formed  man  out 
of  the  dust  of  the  earth,  He  breathed  into  his  nostrils  the  vital  spirit, 
5 


50 


ON  THE  WORSHIP 


cited  to  their  respective  offices  all  the  powers  of  his  body, 
which  now  were  in  the  ability  to  exercise  themselves.  The 
choicest  flowers,  encompassing  this  bed-chamber,  now  ex- 
haled their  odors  from  their  winding  ducts,  that  by  them, 
infused  into  the  attracted  air,  they  might  also  penetrate  and 
exhilarate  all  the  blood  of  the  infant  flowing  from  the  heart 
and  now  meeting  the  air,  with  rich  and  delicious  gifts : 
whatsoever  was  in  the  kingdoms  of  nature,  as  if  it  was  gifted 
with  consciousness,  (for  all  celestial  stores  at  this  moment 
were  effulgent,  and  by  their  influx,  as  it  were,  announced 
their  presence,)  excited  by  a  kind  of  festivity,  favored, 
and  in  their  manner  greeted  this  birth-day  :  choirs  of  celes- 
tial inhabitants  concluded  this  scene,  which  was  the  third, 
with  the  delicate  vibrations  of  their  lights,  as  so  many 
tokens  of  gladness  and  approbation. 

by  virtue  of  which  man  was  made  animate."  It  is  evident,  as  well 
from  inspiration  on  the  reception  of  air  through  the  nostrils,  as  from 
animation  or  the  respiration  thence  arising,  that  by  that  spirit  the  life 
of  his  body  was  opened.  Moreover  that  wind  and  the  aerial  atmos- 
l^here,  which  the  lungs  respire,  is  more  than  once  called,  in  the  Sacred 
Scriptures,  divine  spirit,  may  be  manifest,  as  was  said,  from  parallel 
passages  and  the  interpreters  of  this,  as  from  Gen.  chap.  vi.  17. 
chap.  vii.  15.  Psalm  civ.  29,  30  :  to  quote  only  Gen.  vii.  22.  '  Jill 
things  whatsoever  on  the  earth,  which  drew  in  vital  spirit  with  the 
nostrils,  died.''  Also  Exod.  xv.  8,  10.  'At  the  blast  of  Thy  nos- 
trils the  waters  were  heaped  together ;  by  Thee,  when  TJiy  spirit 
blew,  they  were  overwhelmed  in  the  sea.'  2  Sam.  xxii.  16.  '  At 
the  blast  and  spirit  of  Thy  nostrils  the  whirlpools  of  the  sea 
were  discovered.'  Job  xxvii.  '  So  long  as  breath  shall  remain  in 
me,  and  I  shall  have  divine  spirit  in  my  nostrils,'    &c.  &c. 

N.  B.  The  translator  thinks  it  proper  to  remark  on  the  above  note, 
that  although  the  author  here  contends  for  the  literal  sense  and 
meaning  of  the  term  vital  spirit,  yet  in  his  Arcana  Ccelesiia,  and 
other  of  his  theological  works,  he  equally  insists  on  the  spiritual 
sense  and  meaning  involved  in  the  term.  See  A.  C.  n.  94,  95,  96,  97 ," 
also  true  Christian  Religion,  n.  470,  where  it  is  sliown  that  man  is  not 
life,  but  a  receptacle  cf  hfe  from  God. 


AND   LOVE   OF  GOD.  ^ 


SECTION  SEQOND. 

COK^CERNING    THE     INFAJVCY     OF     THE     FIRST-BEGOTTEJV,     OR 
ADAM. 

39.  It  was  midnight,  and  the  constellations  of  heaven, 
as  if  also  about  to  applaud,  did  not  now  shine  only  with 
brightness,  but  glittered  with  a  kind  of  flaming  beam  ;  they 
were  also  ardent  to  prevent  their  setting,  but  the  day- 
dawn,  hastening  to  its  rising,  dimmed  their  lustre,  and 
instantly  opened  the  gates  of  day  for  the  sun.  The  inhabit- 
ants of  heaven,  as  was  observed,  took  their  stations  around, 
and  by  their  flaming  light  prevented  the  rays  of  any  other 
lumen  from  kindling  the  first  spark  of  the  light  of  his  life  ; 
rejoicing  also  at  the  sight  of  an  infant,  the  first-begotten 
and  hope  of  the  whole  human  race,  lying  with  his  breast 
and  face  upward,  and  his  tender  hands  folded  and  lifted 
up  to  heaven,  moving  also  his  little  lips,  as  if  he  would 
venerate  the  Supreme  Builder,  and  his  Parent,  not  in  mind 
only,  but  also  by  a  certain  posture  and  correspondent  ges- 
ture of  the  body,  under  a  species  of  the  purest  thanksgiving, 
that  the  workmanship  of  the  world  was  now  completed  in 
himself 

40.  He  was  naked,  but  encompassed  with  the  mildest 
spring,  as  with  a  bath :  so  fair,  and  of  a  countenance  so 
beautiful,  as  if  he  was  a  Deity  not  born  to  mortal  life. 
Innocence  itself,  with  its  brightness  and  purity,  beamed 
from  his  face  ;  for  his  face  was  so  entirely  effigied  accord- 
ing to  the  idea  of  his  mind  or  soul,  that  every  fibre  re- 
presented some  ray  of  it  shining,  and  at  the  same  time 
delineated  in  itself,  so  that  the  mind  appeared  under  a 
human  shape ;  he  acted  also  wholly  under  its  auspices  and 
government,  for  according  to  the  law  of  his  existence  he 
subsisted  from  the  same,  and  this  in  such  a  manner,  that 
while  it  inwardly  delighted  itself  with  his  body,  the  cou 


52  ON   THE   WORSHIP 

tenance,  instantly  smiling,  effigied  the  gladness  of  the  souF, 
which  also  tended  much  to  increase  his  beauty.  Thus 
now  the  soul  incited  its  little  body,  like  a  sort  of  active 
force,  directing  its  powers  to  all  things  which  were  to  be 
done,  and  taught  it  the  manner  by  which  to  incline  itself  to 
the  paps,  several  of  which  were  extended  forth  by  the 
maternal  branch  ;  to  press  them  with  its  fingers  ;  to  suck 
the  milk  with  its  mouth;  to  roll  it  about  with  the  tongue 
and  palate ;  to  lie  down  again  after  taking  a  proper  quan- 
tity ;  and  several  other  operations,  which  were  inspired 
into  this  infant  alone,  born  without  a  nurse,  into  the  essen- 
tial order  of  life  and  nature,  and  educated  under  the  pro- 
tection of  celestial  beings  :  for,  if  not  even  the  smallest 
action  of  this  infant  could  be  concealed  from  the  omnis- 
cience of  the  Great  Creator  before  the  birth  of  the  world, 
in  like  manner  not  even  the  smallest  could  escape  His 
providence. 

41.  Those  godlike  essences,  or  celestial  images,  to  whom 
the  care  of  this  little  infant,  as  of  the  world's  treasure,  was 
committed,  administering  to  him,  as  to  the  little  son  of  the 
Supreme  Governor,  were  providently  and  attentively  cir- 
cumspect to  see  that  nothing  was  omitted  of  the  supplies  to 
be  presented  to  him  by  nature  :  nor  did  nature  intermit  her 
spontaneous  endeavors  until  the  infant  pupil,  under  the 
guidance  of  his  own  mind,  seemed  able  to  provide  for  him- 
self. Moreover,  the  celestial  guards,  to  the  intent  that  the 
little  body  might  sooner  be  initiated  into  this  compliance,  ac- 
celerated the  end,  by  breathing  into  him  their  virtue,  and 
annexing  to  him  their  power ;  nor  were  they  only  hke  idle 
spectators  standing  about  him,  but  they  also  infused  them- 
selves into  his  little  body  and  its  recesses,  as  yet  folded-up 
in  unexplored  membranes ;  for  celestial  spirits,  as  being 
spiritual  essences,  have  a  power  of  penetrating  even  into 
inmost  principles,  since  nothing  which  is  of  nature  opposes; 
for  as  they  are  in  supreme  principles,  so  also  they  are  in 
inmost,  yea,  they  even  enter  into  a  certain  kind  of  society 


AND  LOVE  OF  GOD.  53 

and  discourse  with  the  soul  and  mind  itself:  having  there- 
fore saluted  this  soul  or  mind,  they  explored  singular  the 
things  which  were  organically  formed  in  it,  especially  those 
which  encompassed  its  inmost  and  sacred  recesses,  viz.  its 
olympus  shadowed  in  the  crown  of  the  head,  which  was 
the  habitation  about  to  be  allotted  to  intelligences  and 
sciences,*  being  much  delighted  at  finding  it  formed  to  be 

*  Where  this  olympus  is,  or  heaven  of  intelUgences,  or  to  speak 
more  clearly,  where  our  intellectual  mind  resides,  there  is  no  other 
medium  of  investigation  given  than  to  follow  the  fibres  themselves 
even  to  their  ultimate  and  first  boundaries  ;  for  all  our  sensation  passes 
to  its  inmost  sense,  and  thence  to  the  understanding,  according  to  the 
fibres  which  are  called  sensitive,  thus  from  the  sight  of  the  eye 
through  the  fibres  of  the  optic  nerve ;  from  the  smell  of  the  nostrils 
through  the  olfactory  fibres ;  from  the  hearing  through  the  hard  and 
soft  fibres  allotted  to  that  sense,  and  so  forth.  To  the  intent,  therefore, 
that  their  first  and  last  boundary  may  be  found,  the  brain  must  be 
thoroughly  explored,  nor  must  you  stop  till  you  arrive  at  the  ends, 
and  at  the  same  time,  the  beginnings  of  the  fibres  ;  the  brain  being 
thus  explored,  there  occur  little  spheres,  wonderfully  folded  together, 
which  are  commonly  called  the  cortical  glands,  where,  inasmuch  as 
the  fibres  there  tea-minate  and  commence,  our  mind  must  needs  act, 
and  no  where  else,  if  it  acts  from  the  beginnings  of  all  the  fibres ; 
for  to  them,  as  ultimate  ends,  it  deduces  and  collects  the  modes  and 
radii  of  all  its  senses,  and  there  emits  them  into  a  spacious  and  interior 
circus  of  perceptions  and  understanding ;  for  all  fibres,  howsoever 
numerous,  are  born  and  produced  from  these  substances  :  wherefore 
here  is  our  common  sensorium,  consequently  also  our  inmost,  or  in- 
tellectual sensorium,  which  from  its  senses  perceives,  from  what  it 
perceives  thinks,  from  what  it  thinks  judges,  and  from  what  it  judges 
chooses,  from  what  it  chooses  desires,  and,  lastly,  from  what  it  desires 
determines  into  act  the  things  which  it  wills  :  here,  therefore,  is  the 
supreme  sphere  of  our  bodies,  and  asitwerejour  olympus  or  heaven,  for 
hence,  as  from  centres,  or  from  inmost  or  supreme  principles,  other 
things  are  seen  and  provided  for  as  in  circumferences  or  beneath. 
That  these  substances,  called  cortical,  taken  together,  constitute  this 
our  heaven,  is  also  confirmed  by  the  light  of  experience,  for  when 
they  are  affected,  the  universal  appendix  of  the  fibres,  that  is  the 
brain  and  the  body,  is  affected  and  decays  :  and  indeed  according  to 
the  degree  and  mode  in  which  those  substances  are  affected,  the  pow- 
5* 


54  ON  THE   WORSHIP 

a  living  and  regular  effigy  of  the  great  or  celestial  olympus  ; 
into  which,  therefore,  under  the  influence  of  this  delight, 
they  invited  each  other,  and  consecrated  it  by  a  kind  of 
sacred  right  and  vow ;  rejoicing  also  at  this,  that  every  in- 
telligence had  his  assigned  holy  abode ;  and  that  singular 
things  were  so  arranged  into  a  representation  of  the  starry 
heaven,*  that  you  would  suppose  the  great  heaven  had  been 
brought  into  its  last  concentrated  type.  They  observed 
also  the  grand  egg  of  the  world  expressed  in  a  kind  of 
effigy, t  whereby,  according  to  two  axes,  it  transmitted 
and  poured  forth  its  fibres,  as  rays  brought  forth  from  the 
very  palaces  and  habitations  of  the  intelUgences,  into  the 
inferior  regions  of  his  world,  or  body.  Finally,  they  dis- 
covered that  the  soul  itself,  like  a  deity,  chose  its  habita- 
tion in  inmost  and  supreme  principles,  that  it  might  view 
and  govern  everything  as  placed  without  and  beneath  it :, 
not  to  mention  several  other  particulars  which  were  marked, 
the  ultimate  texture  of  which  they  saw  clearly  as  already  ef" 
fected,  from  first  principles,  and  also  from  ends,  discovera- 
ble from  the  series  of  connections  consequent  on  each  other. 
42.  After  they  had  so  cheerfully  indulged  themselves  in 
these  joys,  they  decreed,  with  unanimous  consent,  to  insti- 

crs  of  imagination  grow  dull,  those  of  thought  languish,  the  memory 
decays,  the  determinations  of  the  will  hesitat.e>  the  desires  are  waver- 
ing, and  the  sensations  are  stupified. 

*  That  those  little  spheres,  called  cortical,  v\:hich  are  the  begin- 
nings of  the  fibres,  consequently  also  of  the  cerebrum  at  large,  or 
together  with  the  cerebellum,  the  medulla  oblongata  and  spinal,  are 
so  arranged  and  formed  into  spires,  yea,  are  also  furnished  with  their 
greater  circles,  poles,  and  axes,  so  as  altogether  to  resemble  the 
form  of  the  celestial  sphere,  will  be  demonstrated  elsewhere. 

1  Namely,  the  cerebrum,  which  is  not  only  likened  to  an  egg,  but 
also  first  receives  into  itself  all  the  fibres  derived  from  the  above- 
jnentioned  principles,  and  presently  transmits  them,  and  finally  brings 
them  down  in  every  direction  into  the  provinces  of  the  body  by  the 
medulla  oblongata  and  spinal,  jn  this  case  al^o  corroborated  and  col- 
Jected  into  nerves. 


AN'D  LOVE  or  GOO.  55 

lute  a  festival  in  celebration  of  this  last  day  of  creation, 
and  the  first  of  the  human  race  :  wherefore  they  devised  a 
new  kind  of  sport,  called  paradisiacal,  never  before  sported 
in  the  heavens,  but  not  by  tripping  and  dancing,  such  as 
terrestrial  nymphs  adopt  in  their  amusements,  but  such  as 
celestial  intelligences  indulge  in,  while  they  are  desirous  to 
return  into  a  state  of  innocence,  and,  as  it  were,  into  in- 
fancy ;  for  they  so  initiated  it  by  revolutions  and  mutual  in- 
fluxes, as  it  were,  into  itself  from  things  ultimate,  that  from 
innumerable  sports  they  formed  one  perpetual  and  con- 
tinued ;  which  end  was  secured  by  such  circular  spheres, 
and  spiral  windings,  like  so  many  labyrinths  to  our  sight,. 
but  still  more  distinct  in  themselves,-  that  not  even  one 
number  in  the  rhythms  gave  an  ambiguous  harmony ;  for 
they  insinuated  themselves  from  the  circumferences  by  con- 
tinual  circuitious  and  involutions  towards  the  centre,  by  a 
rapid  but  continual  flexure,  that  they  all  concentred  them- 
selves by  measures  mutually  succeeding  each  other  and  so 
united,  that  there  was  not  even  one  which  did  not  see  itself, 
as  it  were,  constituted  in  the  very  centre  ;  for  thus,  by  the 
advantage  of  the  harmony  and  form  alone,  from  being  dis- 
crete they  could  unite  together  in  one  continual  sport.  Nor 
was  this  sufficient,  for  being  thence  only  enticed  and  in- 
cited to  a  still  more  delicious  continuation  of  their  sport, 
commencing  from  this  centre,  as  it  were  a  common  one, 
because  diff'used  equally  among  all,  the  crowning  choir  of 
celestial  beings,  from  more  interior  goals,  and  a  more  uni- 
versal rotation,  thus  still  more  perfectly  began  new  orbs, 
which  in  like  manner  concentred  themselves,  that  they 
might  again,  from  the  former  unity  continued  distinctly 
into  all  and  singular,  introduce  themselves  into  a  more  in- 
timate and  thus  a  prior  concentration  :  which  same  sport 
the  chorus  also  triplicated,  until  they  so  insinuated  them- 
selves into  each  other,  that  they  no  longer  emulated  what  is 
perpetual,  but  what  is  infinite,  and  saw  themselves  so  most 
closely  conjoined   to  the  idea  of  super-celestial  harmony, 


^.  ON   THE   WORSHIP 

and,  as  it  were,  initiated  into  it,  that  they  had  a  sensible 
perception  that  they  were  no  longer  many,  but  as  one,  and 
in  thie  inmost  principles  of  centres  ;  for  in  like  manner  as 
they  united  themselves,  they  united  also  their  minds  and 
their  minds'  delights.  They  translated  also  the  mind  of 
our  infant,  from  the  ultimate  rotation  in  which  he  was  con- 
stituted, towards  inmost  principles,  along  with  themselves, 
by  these  insinuations,  and  being  thus  united  with  it,  they 
presented  him  conjointly  as  one  and  a  divine  spirit  from 
unanimity  itself,  to  the  Supreme  Deity,  who  being  de- 
lighted with  the  end  of  His  works,  both  first  and  last, 
represented  in  him,  hailed  his  coming  with  grace  and 
favor :  then  bursting  forth  under  the  influence  of  this 
divine  honor,  from  this  inmost  and  most  sacred  of  centres, 
they  again  extricated  and  unfolded  themselves  by  similar 
circuits  and  concentrated  orbs,  but  now  rolling  back  in  the 
same  order  towards  the  circumferences,  and  unfolding 
themselves  from  one  again  into  several,  they  reposed  the 
infant  again  in  his  ultimate  circle.  The  essential  delights 
of  his  soul,  which  w'ere  excited  by  this  sport,  sparkled 
with  such  lucidity  from  his  mouth  and  eyes,  that  his  soul  ap- 
peared, as  it  were,  to  have  leaped  forth  from  inmost  princi- 
ples into  the  outermost  forms  of  his  countenance :  and 
while  they  were  with  him  in  inmost  principles  they  observ- 
ed him  so  animated  with  the  pleasantness  of  all  delights,  or 
the  concentrated  joys  of  happiness,  that  his  lungs  forgot  to 
reciprocate  the  attractions  of  their  air,  in  consequence  of 
the  festive  stupor  and  lovely  swoon  of  the  spirits  in  the 
fibres :  and  when  he  was  conveyed  back  to  his  circum- 
ferences those  lobes  beat  with  so  quick,  so  frequent,  and 
rapid  reciprocations,  that  by  their  little  motions  they  emu- 
lated the  ultimate  pleasures  of  the  sport.  By  this  sport, 
and  others  like  it,  they  so  excited  the  tender  body  to  com- 
pliance with  its  soul,  which  was  thus  called  forth  into  its 
ultimates,  that  the  sphere  of  his  mind  seemed  to  act  from 
its  inmost  principle. 


ANDLOVEOFGOD.  57" 

43.  From  these  and  similar  excitements,  our  first-begot- 
ten, from  the  first  time  of  his  birth  into  the  light  of  his 
world,  acted  like  a  delighted  mimic,  under  the  observation 
and  full  government  of  the  soul  itself  from  which  he  was 
formed,  and  although  ignorant  of  it  as  to  the  body,  he  still 
effigied  and  gesticulated,  with  an  imbecility  of  action,  her 
pleasure  and  decrees  :  in  this  respect  being  altogether  ex- 
empt from  the  lot  of  his  posterity,  and  impotence  of  action, 
in  their  most  tender  [years.]* 

*  Brute  animals,  which  are  born  into  a  full  obedience  to  their  soul 
from  the  first  moment  of  their  nativity,  have  also  power  over  their 
limbs  and  muscles,  stand  upon  their  feet  and  walk,  and  skillfully  per- 
form the  proper  functions  of  their  nature,  still  more  wonderful  than 
what  are  above  recounted  ;  and  from  the  same  moment  they  enjoy 
in  full  vigor  the  external  senses  :  but  it  is  otherwise  with  the  human 
race  in  their  most  tender  infancy :  the  reason  is,  because  we  enjoy  a 
certain  proper  mind,  which  is  called  intellectual  and  rational,  from 
which,  as  from  its  tountain,  the  will  proceeds  :  this  our  mind  is  what 
governs  the  muscles  and  sensories  of  the  body ;  wherefore  also  the 
actions,  which  are  determined  by  means  of  the  muscles,  belong  to  it, 
and  are  called  voluntary,  which  are  so  far  rational  as  they  descend 
from  the  purer  and  more  sublime  intellect  of  that  mind.  This  our 
mind,  which,  as  was  said,  presides  over  the  muscles  and  organs  of 
sense,  is  not  born  together  with  the  body,  but  is  opened,  groAvs,  and 
is  perfected  in  process  of  time  by  the  beneficial  aid  of  the  senses ;  and 
this  is  the  reason  why  we  are  born  into  such  impotence  of  acting  and 
feeling.  It  was  altogether  otherwise  in  our  first-begotten,  whose 
rational  or  intellectual  mind  was  not  to  be  instructed  and  perfected  in 
a  similar  manner,  or  from  the  bodily  senses,  b\it  from  the  soul  itself, 
Avhile  the  sensories  of  the  body  only  administered  and  were  subser- 
vient ;  for  he  was  born  into  a  state  of  the  greatest  integi-ity,  and  into 
perfections  themselves  ;  wherefore  full  power  must  of  necessity  have 
been  given,  from  the  first  moments  of  life,  to  his  soul,  enabling  it  to 
operate  upon  the  muscles  and  sensories  of  the  body,  without  the  medi-; 
ation  of  this  secondary  mind  and  its  will :  but  that  the  case  is  other- 
wise in  his  posterity,  is  a  most  evident  sign  of  imperfection.  Never- 
theless, without  a  clear  perception  of  what  the  soul  is,  and  what  the 
intellectual  mind  is,  and  how  one  is  joined  to  the  other,  and  one  dis- 
tinct from  the  other,  it  is  not  allowed  clearly  to  discern  rational  truth 
on  this  subject  [  for  which  end  we  shall  endeavor  to  elucidate  it  in 
the  series  pf  what  follows. 


58 


ON    THE    WORSHIP 


Thus  he  lived  wholly  and  entirely  as  the  soul,  under  the 
image  of  an  infant  clothed  with  body  ;  for  the  soul  saw  the 
beauties  of  Paradise  pellucid  through,  as  it  were,  her  own 
eyes,  not  his,  and  delighted  herself  not  from  the  harmonies 
of  effects,  but  from  the  delight  of  uses,  and  of  the  good- 
ness contemplated  in  them ;  according  to  his  delectations 
also,  the  pupils  and  eye-lashes  of  his  little  eyes  had  a  fiery 
brightness ;  for  the  use  of  no  object  is  concealed  from  the 
soul,  inasmuch  as  it  contemplates  all  things  from  an  end, 
and  from  the  principles  of  nature,  and  therefore  perpetually 
acts  in  her  body  from  the  most  secret  and  inmost  principles 
of  causes  and  of  sciences  ;  on  this  account  from  her  new 
sight  she  instantly  perceived  what  was  profitable  or  what 
was  injurious  to  the  body,  and  its  connexion  with  herself : 
she  therefore  moved  her  mimic  at  pleasure,  as  a  power 
acting  upon  a  wheel,  and  bended  him  at  her  will,  and 
directed  his  joints  and  muscles  to  effects,  as  she  directed 
herself  to  ends ;  wherefore,  at  the  first  twinkling  of  its  sight, 
the  little  infant  crept  from  its  cradle,  and  with  its  fingers 
laid  hold  of  whatever  came  in  its  way,  but  only  on  such 
things  as  were  suitable,  and  brought  them  to  its  little  lips, 
and  again  betook  itself  to  its  couch  by  creeping  :  the 
ruling  mind  sometimes  also  laid  him  on  his  back,  where 
drops  of  milk  fell  straight  into  his  little  mouth  :  whereso- 
ever also  fragrant  flowers  grew,  thither  he  extended  his 
hands,  and  moved  them  to  his  nostrils,  that  he  might  excite 
his  organ  of  smelling :  in  like  manner  he  pricked  up  his 
ears  to  the  singing  of  birds,  nor  was  anything  grateful  to 
any  of  his  senses  which  was  not  conducive  to  the  use  of 
his  body.  After  repeating  these  operations  occasionally  in 
the  course  of  the  day,  she  laid  him  asleep  again,  possibly 
also  with  a  whisper  and  oscillatory  motion  inwardly  excited  j 
and  when  he  was  disposed  to  view  again  the  conveniences 
and  utilities  of  Paradise,  she  awoke  him  :  this  was  the 
constant  habit,  that  when  he  was  asleep,  she  lifted  up  the 
hands,  GJipsely  folded  together,  towards  heaven.     But  a^ll 


AND   LOVE   OF  GOD.  511 

these  things  were  done  under  the  influence  of  the  Supreme 
Deity  providing,  yea  acting,  who  in  all  and  singular  things 
is  the  sole  Agent,  because  the  soul  living  Being  ;  for  from 
Him,  because  from  His  life,  we  live,  and  living  act. 

44.  Although  the  soul  transcribed  herself  into  the  form  of 
the  body,  and  for  the  sake  of  accomplishing  her  own  ends, 
formed  a  type  of  herself,  as  a  kind  of  perpetual  plane  of 
uses,  from  fibres  radiating  from  herself,  and  infused  fluid 
and  heavier  essences  into  its  continual  mazes  and  pores 
winding  in  perpetual  circles,  v/hich  essences  pressed  down- 
wards by  their  weight  this  its  effigy,  and  as  it  were  fixed 
it  to  the  earth  to  be  its  inhabitant,*  yet  she  herself,  residing 
in  her  supreme  and  inmost  principles,  and  thus  in  a  celes- 
tial palace,  while  in  her  own,  was  always  endeavoring  to 
elevate  her  type,  or  Ihtle  machine,  to  herself,  and  thus  to- 
wards things  superior,  and  was  continually  inspiring  all  the 
fibres  of  the  tender  body,  drawn  downwards  by  the  acces- 
sory powers  of  inertness,  to  take  a  direction  upwards.  For 
the  infant  was  as  yet  reptile,  and  differed  nothing  from  the 
wild  beasts  in  his  manner  of  moving,  which  being  observed 

*  The  very  essential  form  of  the  body,  viewed  in  its  fibres,  is  from 
the  soul  alone  ;  for  there  is  nothing  therein  which  is  not  composed  of 
fibres,  whether  they  be  blood-vessels  or  even  bones  ;  it  is  a  collection 
of  fibres  which  alone  gives  birth  to  the  inferior  and  corporeal  forms, 
and  renders  them  manifest,  and  arranges  into  forms,  so  as  to  perform 
each  its  particular  use,  and  no  other.  Every  fibre  whatsoever,  which 
is  in  the  body,  has  been  brought  forth  from  the  soul,  and  not  from  any 
other  principle,  except  what  was  first  formed  from  the  soul.  But  that 
the  body  may  exist,  and  appear,  which  by  the  force  of  its  gravity 
may  tend  downwards  or  towards  the  earth,  terrestrial  elements,  en- 
dowed with  a  power  of  inertness  are  called  into  aid,  and  these  are 
infused  into  the  humors,  especially  the  blood,  which  pervade  the 
vessels,  and  little  canals  fabricated  by  those  fibres ;  by  means  of 
these,  and  at  the  same  time  the  composition  of  fibres,  our  body  is 
rendered  heavy,  and  is  furnished  with  powers  of  acting  in  these  ulti- 
mates  of  the  v/orld  ;  whence  it  is  clear,  that  the  blood  was  called  into 
aid  especially  for  this  reason,  because  from  the  blood  is  principally 
derived  this  effigy  of  the  soul  called  body  and  flesh. 


60  ON   THE   WORSHIP 

by  the  soul  with  a  mixture  of  concern  and  indignation,  she 
used  all  her   endeavors  to  lift  him  up  on  high,  and  to  set 
him  erect  on  his  feet :  while  she  was  intent  upon  this  end, 
means  could  not  be  wanting  for  its   accomplishment^  for 
from  the  centres  and  sanctuaries  of  all  the  arts  and  sciences 
she  conceives   the  auspices  of   her  operations,    and    thus 
arranges  the  works  of  nature  to  provide  for  the  necessities 
of  all  ends ;  hence  she  contrived  various,  but  at  the  same 
time  lovely  tricks  ;  for  she  bended  his  eyes  to  most  beauti- 
ful fruits  hanging  from  branches  aloft,  and  instilled  a  desire 
that  he  should  lay  hold  of  them  with  his  fingers,   adding 
also  strength  to  his  muscles  ;  in  like  manner  she  enkindled 
also  a  desire  to  feed   on   clusters  of  grapes,  which  grew 
high  on  their  vines,  but  bending  downwards,  that  clinging- 
to  the  branches  he  might  lift  himself  upwards :  by  these 
and  similar  incitements   she  allured  him  to  raise  his  coun- 
tenance  upwards  from  the  ground.     The   celestial   g^enii 
also  adjoined  their  divine  cunning  to  these  incitements,  and 
by  feign  delectations  sported  with  and  circumvented  him  ; 
for  at  one  time  above  his  eyes  they  represented  a  pendent 
Paradise,  girded  and  wreathed  him  with  garlands  and  nose- 
gays, which  attracted  his  attention;  at  another  time  they 
induced   him  to   believe  that  he  saw  infants,  as  so  many 
little   brothers,  flying  rapidly   and  winged,   and  directing 
their  course  towards  him,  for  the  sake  of  playing  with  him, 
but   presently  raising  themselves  on  high,  and  when  he 
endeavored  to  follow  them,   they  led  him  to  suppose  that 
he   also  was  furnished   with  similar  wings,  on   which  to 
balance  himself.*     For  the  inhabitants  of  heaven,  before 

*  There  are  some  loves  of  the  nature  of  the  body  itself,  which 
manifest  themselves  first  of  all  in  nev/-born  children,  viz.  a  desire  for 
those  things  w^hich  contribute  to  the  establishment  and  re-establish- 
ment of  the  union  of  the  parts  and  forms  of  the  body,  as  a  suitable 
nourishment,  such  as  milk  and  the  like  ;  the  very  wants  of  nature, 
which  express  themselves  by  hunger  and  thirst,  and  by  desire  and 
d  elight  thereto  annexed,  excite  this  love,  not  only  towards  the  mean- 


ON   THE   WORSHIP 


61 


pure  eyes  and  minds,  free  from  earthly  loves,  are  able  to 
represent  anything,  and  at  the  same  time  to  enkindle  in 
*hose  minds  any  ardor  and  attention  they  please.  By 
these  sportive  blandishments,  and  delightful  fascinations, 
our  infant,  in  the  space  of  a  few  days,  being  set  upon  his 
feet,  walked  erect  with  his  countenance  directed  upwards 
to  the  starry  heaven ;  nor  was  he  willing  to  let  it  down 
again,  except  when  he  was  desirous  to  refresh  himself  with 
food,  prepared  on  all  the  tables  of  the  earth,  for  the  sake  of 
recruiting  his  body  alone. 

45.  But  these  things  were  only  preludes,  and  by  the 
loves  of  his  nature,  inaugurations  of  the  muscles  into  their 
active  and  moving  powers,  and  of  the  organs  into  the  modes 
of  their  sensation  ;  especially  into  favor  and  obedience  to 
the  vicarious  and  succenturiate  mind,  which  being  about  to 
become  rational,  was  to  be  adorned  with  understanding  and 
will,  and  to  which  the  soul  was  to  deliver  up  the  reins  of  its 
body,  while  she  herself  ruled  the  orders  of  his  nature. 
For  already,  for  his  provided  advent,  from  the  first  stamen, 
she  marked  that  Olympus,  and  in  it,  as  in  a  sacred  temple, 
she  furnished  three  interior  chambers,  the  inmost  of  which , 
called  the  sanctuary,  the  soul  herself,  as  the  goddess  of  her 
little  world,  and  an  inhabitant  of  each  heaven,  reserved  for 
herself;  but  the  second,  named  the  sacristy,  she  dedicated 
0  the  intelligences  united  into  one  mind,  to  be  as  their  own ; 
!)ut  the  third,  as  an  outward  court,  she  granted  to  the  sci- 

themselves,  but  also  towards  mediating  and  ministering  causes, 
as  tow^ards  nurses,  which  is  especially  rendered  manifest  by  a  species 
of  hatred  joined  to  indignation,  as  it  were,  of  envy,  which  is  an 
affection  contrary  to  that  love,  when  infants  like  themselves  are  also 
adopted  and  taken  to  the  bosom  of  the  mother  or  nurse.  To  the 
loves  of  nature  is  also  to  be  referred  love  towards  little  infants  like 
themselves,  for  they  view  and  perceive  themselves,  as  it  were,  in 
them,  and  thus  discover  a  kind  of  union ;  for  love  is  an  affection  of 
union,  and  such  love  results  from  the  life  of  the  soul  diffused  through- 
out the  nature  of  the  body,  where  itself  is  omnipresent  by  its  fibres. 

6 


62  ON  THE   WORSHIP 

ences  with  their  verities  :  she  also  established  this  law,  be- 
fore the  gates  were  opened,  that  the  sciences,  as  servants, 
should  administer  to  the  intelligences  in  every  exercise; 
but  the  intelligences,  bound  by  a  kind  of  religious  obliga- 
tion, should  yield  obedience  to  their  soul  as  their  chief 
ruler,  and,  in  the  performance  of  their  duty,  should  provide 
also  for  her  salvation.  Such  was  the  marked  purpose,  pre- 
vious to  their  birth,  to  the  intent  that  when  they  grew  up, 
they  might  be  introduced  as  brides  into  these  their  inmost 
marriage-chambers.  For  the  soul  herself,  sitting  alone  with 
the  key  of  her  own  kingdom,  without  vicarious  administra- 
tion by  this  mind,  could  will  nothing  but  under  the  govern- 
ment of  an  essential  end ;  thus  she  w  as  bound  to  compli" 
ance  with  that  end,  but  the  end  was  not  under  her  arbitra- 
tion ;  when  she  viewed,  through  the  eyes  of  her  infant,  the 
most  pleasant  theatres  of  paradise,  she  did  not  look  at  the 
harmonies  except  through  their  uses,  nor  at  these  uses  only 
as  involved  in  their  ultimate  end  and  at  the  same  time  as 
conducing  to  the  welfare  of  her  body :  but  when  she  ele- 
vated herself  towards  heaven,  becoming  almost  forgetful  of 
her  body,  she  grew  negligent  about  it  and  her  own  nature : 
sometimes  also  she  strove  to  be  elevated  upwards,  while 
the  body  was  carried  downwards,  and  to  separate  from  her- 
self all  her  earthly  incumbrances ;  but  the  necessity  of  the 
end  opposed, -which  the  soul  perceiving  in  herself,  although 
not  from  herself,  but  fiom  the  Supreme  Deity,  desired  no- 
thing more  than  to  introduce  into  her  consecrated  Olympus 
a  kind  of  mind,  wiiich,  from  the  affection  of  good  might 
comprehend  truth,  and  from  the  understanding  of  truth 
miofht  desire  good,  and  which  might  conjoin  things  celestial 
with  things  terrestrial,  and  might  rightly  balance  both  in 
herself  as  in  a  pair  of  scales. 

46.  With  a  view  of  exciting  this  mind  to  be  her  vicegerent 
in  the  kingdom  of  the  body,  the  soul  like  a  school-mistress, 
prepared  the  eye,  through  which  nature  might  flow  in  with 
rays  of  her  modified  light ;  therefore  she  turned  it  to  beau- 


AND   LOVE   OF  GOD.  63 

tiful  forms,  and  such  as  allured  the  sight.  When  the  in- 
fant as  yet  passed  the  shade  of  his  life,  crawling  like  a  worm 
of  the  earth,  then  the  soul,  elevating  the  forehead  and  the 
eyebrows,  poured  forth  his  full  vision  into  splendid  and  pleas- 
ant gardens,  that  at  once,  and  by  one  draught,  she  might 
induce  the  most  general  idea  of  the  parts  :  afterwards  she  di- 
rected the  eye-balls  to  peculiar  species  of  flowers,  concealing 
all  other  things  by  the  interposition,  as  it  were,  of  veils,  lest 
the  sight  should  wander  into  things  more  common  ;  and  at 
length  she  concentrated  it,  fixing  it  upon  some  individual 
flowers  ;  at  the  same  time  also  she  inspired  the  pleasantness 
of  their  beauty,  by  the  sweetness  of  the  odor  which 
issued  from  them,  to  the  intent  that  he  might  examine  them 
nearer,  by  taking  them  into  his  hands,  and  applying  them 
to  his  nostrils.  Thus  she  began  to  build  that  new  mind, 
which  was  to  become  intellectual,  altogether  according  to 
the  idea  of  creation,  viz.  that  she  might  quickly  cast  all 
things  in  a  complex  as  into  an  egg,  in  which  she  might  dis- 
tinguish, and  afterwards  unfold,  all  other  things  successively 
insinuated  by  a  series.  But  when  she  had  raised  her  little 
child  from  that  low  life,  or  from  his  reptile  state,  and  set 
him  on  his  feet,  then,  in  like  manner,  she  presented  to  his 
view  the  whole  garden  of  paradise,  in  its  lofty  aspect,  even 
to  its  highest  boughs,  and  by  degrees,  little  clumps  of  trees, 
and  at  length  each  individual  tree,  as  objects  of  his  at- 
tention ;  and  lastly  she  fixed  him  in  the  tree  of  his  own  life, 
and  in  the  branch  of  it  which  as  yet  yielded  milk.  Af- 
torwards  she  introduced  animals  to  his  view  ;  for  there  was 
nothing  which  did  not  comply  with  the  wishes  of  the  soul, 
as  with  so  many  decrees  of  the  ruling  end,  that  is,  of  the 
Supreme  Mind,  from  which  proceeded  the  government  of 
all  ends  and  their  operation  in  causes :  they,  with  their 
young,  by  a  new  impetus  of  nature,  being  called  from  their 
forest  and  hiding-places,  and  rushing  by  troops  into  the  grove 
spontaneously  so  arranged  themselves  into  companies  and 
legions,  according  to  their  genera  and  species,  that  they 
were  presented  to  his  view  as   one  herd :  but   afterwards 


64  ON   THE  WORSHIP 

being  distributed  into  species,  and  by  degrees  discriminat- 
ed, they  departed  singly,  each  looking  to  the  ground  in 
token  of  respect.  The  inhabitants  of  heaven  also,  by 
their  skilful  representations,  made  flowers  to  spring  from 
seed  before  his  eyes,  which  seed,  after  that  it  had  put  forth 
its  stems  and  germs  into  leaves,  produced  new  seeds  by 
the  opening  and  concentration  of  the  juices  into  their  first 
powers  :  not  to  mention  several  other  species  of  forms,  full 
of  fruitful  delight,  and  of  delightful  intelligence,  by  the 
sight  of  which  the  ardency  of  the  eyes  being  excited, 
transmitted  them  as  new  objects  of  vision  through  fibres, 
even  into  the  inmost  chambers  of  the  future  mind. 

47.  The  soul,  from  the  sanctuaries  or  centres  of  her 
Olympus,  that  she  might  continually  meet  those  beautiful 
forms  which,  like  new  guests,  insinuated  themselves  through 
the  doors  and  chambers  of  vision,  attenuated  by  degrees  her 
most  splendid  light,  and  girded  herself  with  a  less  shining 
mantle,  and  at  length  descended  to  the  ultimate  door-post,* 

*  The  essential  form  of  the  body,  in  its  fibres,  from  which  are 
derived  all  and  singular  the  parts  of  its  fabrication,  is  solely  from  the 
soul,  as  was  shown  above ;  for  the  fibres  are  its  productions,  the  first 
of  which2,are  called  its  eradiations,  or  their  determinations,  more 
properly  than  productions.  To  the  intent  therefore  that  it  might  be 
in  ultimates  as  well  as  in  first  principles,  or  in  lowest  things  as  in 
highest,  it  so  again  and  again  compounded  the  fibres,  into  which  it 
transcribed  its  own  essence,  and  furnished  the  compositions  with 
blood  vessels,  formed  also  from  its  fibres,  that  they  might  appear 
under  the  form  of  an  organical  form,  and  at  the  same  time  might 
perform  the  uses  which,  from  the  first  stamen,  she  had  intended  as 
ends.  For  nothing  lives  in  the  body  but  the  soul,  to  which  apper- 
tains all  that  life  which  is  in  the  senses,  because  in  the  fibres,  which 
being  modified,  acquire  instantly  a  sensation  according  to  the  form 
of  their  composition ;  wherefore  the  soul  is  said  to  have  descended 
from  its  sanctuary  or  highest  sacristy,  by  the  steps,  as  it  were,  of  a 
ladder  in  coming  down  from  her  highest  form  to  the  lowest.  For 
the  soul  is  so  real  a  substance,  that  all  the  substances  of  the  body, 
which  enjoy  active  life,  are  from  it,  and  are  called  substances,  but 
compounded  ones :  for  every  compound  is  only  an  aggregate  of  its 
simple  substances  ;  nor  is  anything  truly  a  substance  but  the 
Supreme,  which  is  therefore  called  a  simple  substance. 


AND   LrOVE   OF   GOD.  65 

clothed  herself  in  a  shadowy  but  still  pellucid  robe,  adding, 
also  gems,  but  crystalline :  thus  she  always  compounded 
herself  anew,  even  to  the  meeting  of  images,  which  borrow 
their  form  from  the  rays  of  the  solar  light ;  which  having 
seen,  she  received  them  with  friendly  kisses  and  embraces, 
under  the  very  threshold,  about  the  last  step  of  her  ladder  : 
but  these  images,  when  they  had  returned  the  salutation, 
instantly  felt  themselves  re-formed,  so  that  when  they 
looked  at  each  other,  they  could  no  longer  distinguish, 
themselves  as  sisters  :  for  that  goddess,  or  queen,  by  her 
kiss  and  embrace,  infused  life  into  them  from  her  own  life, 
so  that  they  no  longer  appeared  as  images  but  as  ideas : 
she  also  converted  their  harmonies  into  beauties,  and  what- 
soever at  its  admission  smoothed  and  soothed  the  hinge  of 
the  introductory  door-post,  she  changed  into  gratifications 
and  delights  :  in  like  manner  ail  the  modifications  of  that 
light,  by  the  mere  breathing  of  her  life,  were  converted 
into  sensation  :  this  first  door-post  they  called  their  eye. 
This  most  respectable  queen  led  down  these  strangers  with 
her  right  hand  even  to  the  first  court  of  her  palace,  where 
several  lodgings  were  constructed  in  the  most  perfect  ar- 
rangement, and  she  assigned  to  each  his  abode,  that  they 
might  dwell  in  it  as  in  a  recess  withdrawn  from  herself, 
until  being  called  forth  thence  into  her  view,  they  might 
be  admitted  into  the  interiors  of  her  palace ;  this  place 
was  called  the  memory.  But  presently  putting  off  her 
assumed  and  shadowy  ceremonies,  she  recomposed  herself^. 
and  invited  the  strangers  into  higher  chambers,  or  more 
sacred  abodes,  in  decent  order,  and  so  animated  them  again 
with  the  breath  of  new  and  purer  life^  that  while  they 
again  looked  at  each  other  they  were  lost,  as  it  were,  to 
each  other's  view,  and  still  less  recollected  each  other 
than  when  they  were  beneath  in  the  threshold,  so  resplen- 
dent  were  they  made  by  her  light ;  for  what  were  before 
seen  under  an  effigy  as  ideas,  now  perceived  themselves,, 
by  mutual  consociations,  transformed  into  reasons^  whiclb 
6* 


^  Oi\   THE   WORSHIP 

yet,  being  surnamed  from  their  prior  form,  were  called 
rational  or  intellectual  ideas,  the  beauties  of  those  ideas, 
which  were  formerly  harmonies,  being  now  renovated  into 
goodnesses,  and  their  gratifications  and  delights  flowing 
from  beauty,  into  joys  and  satisfactions,  thus  altogether 
into  celestial  forms.*  But  these  again  being  distributed 
into  most  becoming  orders,  she  furnished  with  members  and 
organs,  that  they  might  emulate  corporeal  forms,  and  then 
she  no  longer  called  them  rational  ideas,  but  truths.  These 
so  conformed,  and  of  simple  elegance,  she  remitted  into  the 
first  chambers  of  her  court,  or  memory,  with  an  injunction, 
that  they  should  be  most  ready  to  fly  forth  into  the  sanctu- 
ary at  the  first  beck  and  token  of  their  being  wanted. 
From  these,  at  length,  she  begat  intelligences,  which,  that 
they  might  live  in  unanimity,  she  called  intellect. 

43.  The  above  mind,  or  soul,  took  to  her  chaste  bosom 
these  intelligences,  her  daughters,  whom  she  brought  forth 
by  the  connubial  torch  of  life  and  of  nature,  after  they  were 
conceived  from  truths,  and  from  the  moment  they  began  to 
use  their  light ;  and  she  instilled  into  them,  with  her  milk, 
not  only  life,  but  also  the  purest  love  ;  for  as  in  the  lumen 
of  nature  there  is  not  only  the  splendor  of  light,  but  also 
heat,  so  also  in  spiritual  lumen,  there  is  not  only  life,  but 
also  love.  This  spiritual  fire  she  so  transferred,  as  a  kind  of 
blood,  through  the  nature  of  their  body,  that  by  virtue  of 
it  they  became  effulgent  with  a  flame  of  delight,  like  that  of 

*  The  expressions  which  suit  one  form  do  not  suit  another  ;  for  the 
accidents  and  modes  of  a  prior  form,  like  substances  themselves, 
change  themselves:  therefore  what  are  called  goodnesses  in  a 
superior  sphere,  are  called  beauties  in  an  inferior  one,  and  harmonies 
in  the  lowest ;  or  what  amounts  to  the  same,  what  in  a  superior 
sphere  is  a  joy  and  satisfaction,  in  an  inferior  one  is  a  gratification 
and  delight,  and  so  in  other  cases  ;  there  remains  only  a  species  of 
image,  and  by  it  of  correspondence  :  for  an  inferior  form  must  be 
altogether  resolved,  that  a  superior  one  may  exist ;  and  vice  versa,  a 
superior  one  must  be  compounded  into  a  new  one,  that  an  inferior 
may  exist,  with  its  proper  predicates  and  adjuncts. 


AND  LOVE   OF   GOD.  67 

the  morning  at  the  first  dawn  of  day.  Every  moment  they 
increased  in  the  power  of  growing  wise,  as  in  active  strength 
and  beauty ;  for  the  intelligences  themselves,  or  the  in- 
tellect, have  their  infancies  and  progressions  in  wisdom. 
From  their  first  stamen,  as  also  from  their  milk,  by  virtue  of 
this  vital  ardor,  they  so  returned  the  love  of  their  mother, 
that  with  difficulty  they  suffered  themselves  to  be  plucked 
from  her  embrace,  and  although  removed,  they  still  remained 
in  her  view,  that  they  might  obtain  by  sight  what  they  could 
not  secure  by  grasp  :  for  love  is  an  affection  of  union,  and  in 
its  purest  state  is  such,  that  one  sees  himself  altogether  in  an- 
other, separated  in  nature,  but  not  in  mind.  These  infantile 
genii,  refusing  the  milk  to  which  they  had  been  accus- 
tomed, were  so  overcharged,  and,  as  it  were,  overflowing 
with  joy,  in  consequence  of  the  excitations  of  that  love,  that 
everything  seemed  to  them  to  exult  and  sport,  especially 
at  the  sight  of  the  harmonies,  which  were  re-formed  into 
beauties,  and  at  length  into  goodnesses  :  they  were  also 
made  sensible  in  themselves  of  happiness  resulting  from  their 
joys,  but  as  yet  they  knew  not  that  they  were  happinesses, 
conceiving  them  only  to  be  pure  joys;  but  afterwards,  when 
they  became  more  intelligent,  they  began  both  to  think  and 
perceive,  that  those  joys  and  happinesses  flowed  forth  from 
love,  as  from  their  fountain ;  yea,  they  also  saw  clearly 
from  their  light,  that  truth,  goodness,  and  happiness,  had 
continual  reference  to  love  from  love,  as  by  a  kind  of  re- 
volution, wherefore  they  sought  nothing  more  ardently  than 
the  embrace  of  that  love  :  thus  they  began  to  look  at  love 
as  the  end,  and  all  other  things  as  means  leading  to  it  ; 
which  also  they  loved  for  the  sake  of  the  end  ;  for  in  the 
means  they  beheld  the  end,  as  it  were,  present.  On  per- 
ceiving these  things  the  pious  mother,  exulting,  as  it  were, 
with  all  gladnesses,  began  to  take  the  highest  deliorht  in 
her  infants,  as  in  images  of  herself,  because  from  desire 
they  both  willed  and  regarded  ends,  on  which  occasion, 
from  her  fondness  towards  them,  she  saluted  them  no 
longer  as  her  intelligences,  but  as  wisdoms. 


6S  ON    THE    WORSHIP 

49.  At  length  this  mother  seemed  to  herself  most  happy, 
having  called  together  her  daughters,  and  at  the  same  time, 
out  of  the  chambers  of  the  court,  their  slaves  and  servants, 
who  arranged  themselves  about  the  wisdoms,  now  their 
mistresses,  into  the  form  of  a  most  beautiful  crown.  And 
while  with  acute  discernment  she  fixed  her  attention  upon 
all  and  each  of  them  in  the  assembly,  she  thus  began  to 
speak :  My  most  beloved  daughters  !  the  time  is  at  hand 
that  we  must  depart,  you  to  your  sacred  offices,  I  into  my 
sanctuary  ;  remember,  daughters !  that  I  am  your  parent, 
and  that  the  life  which  you  derive  from  mine,  is  so  devoted 
to  you  by  essential  love,  that  by  mind  I  am  in  you ;  thus 
although  we  depart,  still  ye  can  do  nothing  but  under  my 
auspices  :  the  light,  by  which  ye  view  ends,  is  from  mine, 
because  by  me ;  yours  is  only  to  be  circumspect,  and  to  ar- 
range means,  that  our  ends  may  exist  in  eifect  and  use.*     I 

*  The  activities  of  this  new  mind  consist  in  thinking,  judging,  con- 
cluding, choosing,  and  willing,  consequently  both  understanding  and 
will  appertain  to  it.  All  these  operations,  or  activities,  are  mere 
variations  of  form,  which,  being  regarded  as  powers,  are  called 
changes  of  state ;  for  as  the  soul  itself  is  a  real  substance,  so  also 
these  forms,  the  first  and  supreme  of  its  organical  ones  ;  for  whether 
we  speak  of  forms  or  substances,  it  amounts  to  the  same  thing,  since 
no  substance  produced  from  Gon  is  given  without  a  form,  whence 
it  derives  its  faculties  of  acting,  and  its  qualities.  But  what  is 
the  quality  of  the  variations  of  forms,  or  changes  of  state,  we  do 
not  well  perceive,  except  from  the  forms  or  organs  subject  to  our 
sight,  all  and  singular  of  which  are  constructed  and  fabricated  so  as 
to  have  the  power  of  varying  their  forms  in  ways  innumerable  ; 
the  muscles  never  act  but  by  a  variation  of  their  forms  determined 
by  the  moving  fibres.  Nor  do  the  viscera  of  the  whole  body  perform 
any  operations  except  by  similar  changes.  But  in  proportion  as  the 
substances  are  prior  or  superior,  in  the  same  proportion  they  are  able 
to  vary  their  forms,  or  change  their  states,  not  only  more  alertly,  but 
by  methods,  if  I  may  use  the  expression,  more  infinite,  so  that  in  the 
supreme  substances  there'is  such  a  power  of  varying  them,  that  they 
exceed  all  calculation,  and  all  series  of  all  calculations ;  for  their 
very  perfection,  because  their  activity,  consists  in  the  variability 
of  their  form.    That  this  variation  may  be  comprehended  by^  some 


AND   LOVE   OF  GOD.  69 

hav3  adorned  you  not  only  with  understanding,  but  with 
will  ;  and  thus  I  have  subjected  my  ends  to  your  arbitration. 
But  again  and  again  I  pray  and  beseech  you,  not  to  look  at 
and  covet  any  other  end  than  the  best,  that  is,  the  love  of  the 
Supreme,  breathed  into  you  with  life  and  with  milk,  for  He 
is  the  End  of  Ends,  the  First  of  the  Last,  and  the  Last  of  the 
First  ;  from  Him  are  all  things,  because  He  is  the  All  of 
All ;  hence  your  gratifications,  and  the  happiness  of  gratifi- 
cations ;  from  your  love  ye  are  loved,  and  from  His  love  ye 
love  ;  hence  the  light  of  your  intuitions,  and  the  sacred 
warmth  of  your  actions  ;  for  the  rays  of  His  light  are  so  many 
truths,  and  the  fires  of  His  rays  are  so  many  goodnesses. 
On  account  of  His  and  your  love  I  abdicate  my  kingdom,  and 
I  deliver  up  the  key  to  your  care,  for  my  great   concern   is 

idea,  let  the  circular  form  be  taken  tor  an  exaaiple,  which  suffers 
itself  to  be  varied  into  every  possible  species  of  ellipsis,  of  cycloids, 
and  of  curves  ;  the  ellipsis  itself  suffers  itself  to  be  varied  into  in- 
finite species  like  and  unlike  itself;  but  the  form'perpetually  circular 
or  spiral,  which  is  a  superior  form,  is  variable  into  still  more  species 
because  it  does  not  immediately  respect  a  single  centre,  as  fixed,  but 
a  kind  of  entire  circle,  or  another  curve  of  the  family  of  circulars, 
instead  of  a  centre ;  hence  this  its  power  increases  still  to  a  kind  of 
infinity  :  and  this  is  always  the  case  still  more  in  forms  still  superior. 
They  are  therefore  real  activities  which  produce  our  ideas,  and 
indeed  so  real,  that  they  may  be  demonstrated  to  the  apprehension, 
yea,  to  the  sight ;  consequently  the  understanding  flows  from  the 
activity  of  its  forms,  as  sight  from  the  activities  of  its  eye,  and  motion 
fi-om  those  of  its  muscle  ;  wherefore  it  is  not  improperly  called 
interior  sight.  These  variations  cannot  exist  in  our  first  infancy,  for 
we  are  to  be  inaugurated  into  them  by  the  influx  of  our  sensations, 
which  is  effected  according  to  the  fibres,  into  the  very  principles  of 
the  fibres,  where  the  understanding  itself  resides.  But  the  determi- 
nations of  the  will  into  acts,  are  also  variations  or  changes  in  the  same 
principles  of  the  organs,  but  not  such  as  are  perceptions,  imaginations, 
and  thoughts  ;  for  there  are  given  variations  of  dimension,  or  expan- 
sions, and  constrictions  of  form,  since  by  these,  as  the  blood  is  forced 
from  its  heart  into  the  arteries,  so  the  animal  spirit  is  forced  from  its 
little  hearts  or  corfical  substances  into  the  fibres,  to  excite  the  mus- 
cles :  that  this  is  the  case  is  confirmed  by  all  experience  and  science. 


70  ON   THE    WORSHIP 

only  about  you  :  behold  me  therefore  no  longer  as  your 
lawful  mother,  but  your  companion  and  minister.  But  I 
entreat  you,  my  most  beloved,  and  most  dear,  with  the  most 
earnest  prayer,  remember  my  salvation,  while  you  remember 
your  own,  for  my  salvation  and  happiness  are  at  your  dis- 
posal, since  I  have  delivered  up  to  you  my  soul.  At  these 
words  tears  flowed  from  both  the  parties ;  they  sunk  into 
each  other's  bosoms,  and  remained  in  close  embrace. 

50.  But  after  a  short  pause  of  silence,  she  resumed 
again  her  discourse  which  had  been  interrupted  with  tears, 
and  addressing  her  children,  thus  expressed  her  pious  wishes: 
Behold,  the  kingdom  which  I  have  submitted  to  you,  fur- 
nished by  me  so  as  best  to  promote  your  happiness  ;  it  is,  as 
you  see,  a  little  type  of  the  universe,  a  copy  of  the  greatest, 
so  formed,  that  nature  herself,  unless  she  was  blind,  might 
distinguish  herself  in  it,  and  the  effigy  of  her  own  world ; 
but  I  have  adorned  it  with  natures,  or  powers  and  forces, 
exempt  from  those  of  her  world,  viz.  proper  to  itself,  yet 
according  to  her  pattern,  to  the  intent  that  it  may  comply, 
not  with  her's  but  with  your  endeavors  and  determinations  ; 
wherefore  I  dare  not  give  her  more  authority  in  your  world 
than  only  to  secure  and  support  its  orders  and  states  by 
general  aid.*     I  have  also  constituted  it  of  mere  centres, 

*  That  our  animal  worli,  which  is  also  called  a  microcosm,  is  ruled 
by  natures,  or  powers  and  forces  proper  to  it,  may  be  manifest  from 
vai-ious  considerations,  for  the  blood  flows  with  as  great  rapidity 
upwards  as  downwards  in  its  vessels ;  in  like  manner  the  rest  of  the 
humors  ;  and  also  the  aliments  in  the  stomach  and  intestines  ;  no 
gravity,  or  tendency  to  the  centre,  is  induced,  except  by  its  own 
proper  active  powers ;  wherefore  its  nature  is  altogether  exempt 
from  the  nature  of  the  circumfluent  world  :  this  nature  is  what  our 
soul  governs ;  thus  to  attribute  anything  immediately  to  nature  is  to 
derogate  from  the  government  of  our  soul,  as  we  should  derogate 
from  the  will  of  our  mind,  if  we  were  to  ascribe  actions  to  nature. 
Now  whereas  our  living  microcosm,  in  consequence  of  possessing  its 
own  proper  nature,  departs  from  the  jurisdiction  of  the  grand  or  cir- 
cumambient world,  let  us  consider  what  it  derives  from  that  world 


AND  LOVE   OF  GOD.  71 

arranged  into  such  an  order  that  these  may  jointly  effigy 
the  circumferences,  these  the  axes,  and  these  the  diameters, 

and  what  from  itself.  I.  The  atmospheres  of  the  circumfluent  world 
are  incumbent  on  the  animal  microcosm,  press  singular  its  points, 
with  force  and  weight,  according  to  their  activity  and  column,  and 
thus  hold  together  in  inseparable  connexion  whatsoever  respects 
itself :  but  itself  re-acts  against  these  forces,  gravities,  and  incum- 
bencies, with  similar  ones  on  its  part,  so  that  the  balance  stands  even, 
and  action  equals  re-action.  In  like  manner,  when  the  atmosphere 
flows  into  the  lungs,  and  inspires  the  body  and  its  members  with 
moving  powers.  II,  The  atmospheres  also,  especially  the  ethereal, 
or  prior,  urge  singular  its  parts,  consequently  the  whole,  to  their  centre 
of  gravity,  viz.  that  we  being  depressed  to  the  bottom  of  the  atmo- 
spheres may  walk  on  the  clods  of  the  subject  earth,  and  may  there 
construct  our  habitations  and  take  up  our  abodes.  In  other  respects 
we  ourselves  take  the  reins  of  our  body,  and  direct  it  as  we  please, 
governing  the  kingdom  by  our  own  laws  of  administration.  III. 
Moreover  the  atmospheres,  by  the  rest  of  their  properties,  administer 
to  and  serve  us,  as  by  modifications,  whereby  they  flow  into  the 
organs  of  our  senses,  and  present,  and  re-present  objects,  notwith- 
standing their  distance,  as  present,  and,  as  it  were,  contiguous  :  these 
objects  we  apprehend  by  our  sensories  of  hearing  and  seeing  ;  we 
consider  them  as  proper  to  us,  we  gift  them  with  life,  and  turn  them 
into  sensations.  The  case  is  the  same  also  with  the  substances  endow- 
ed with  the  vis  iuerticB,  and  which  reach  to  a  piirer  touch  in  the 
organs  of  the  smell  and  taste.  IV.  The  atmospheres  also  commu- 
nicate to  us  the  changes  of  their  states,  as  heats,  colds,  temperament, 
dry,  and  moist,  the  motions  of  parts  of  their  volume,  storms,  and 
several  things  besides.  We,  on  the  other  hand,  oppose  to  them  the 
states  of  our  body,  and  the  changes,  summers,  winters,  tempera- 
ments, and  various  affections  of  mind,  flowing  from  inmost  princi- 
ples, to  prevent  them  entering  clandestinely,  and  penetrating 
deeper  than  our  nature  thinks  allowable  for  us  to  be  affected  by  them. 
V.  The  atmospheres  also  nourish,  refresh,  and  continually  renew  our 
blood  and  spirit,  by  elements  sublimed  from  a  saline  matrix,  and 
thus  occult;  especially  by  aliments  insinuated  through  the  surround- 
ing skin  and  the  pulmonary  vessels.  In  like  manner  also  the  earth, 
from  its  triple  kingdom,  but  by  open  orifices  and  tubes,  into  the 
viscera  of  the  chyle  and  blood.  We,  on  the  other  hand,  having  enjoy- 
ed these  aliments  and  gifts  extended  and  proffered  to  us,  cast  out 
through  the  pores  into  the  field  of  the  universe,  and  also  discharge 
through  folding   doors,  the   obsolete  things   which  have   performed 


72 


ON  THE  WORSHIP 


viz.  that  all  things,  as  mere  equilibriums,  may  comply  with 
your  good  pleasure  in  the  most  successful  manner,  and  none 
may  dare  to  resist,  even  in  the  least  instance,  your  will. 
I  have  also  induced  upon  the  members,  bound  by  soft  and  at 
the  same  time  by  hard  bonds,  a  species  of  society,  that  none 
may  worship  itself  more  than  another,  except  for  the  sake 
of  itself  and  of  all ;  thus  also  I  have  inspired  them  with 
love  out  of  the  store  of  my  own.  Take  now  into  your 
hands  the  reins  of  this  kingdom,  all  things  submit  to  your 
authority ;  let  it  only  be  reserved  for  me  to  govern  its 
nature  :  for  I  am  well  aware  that  the  acts  of  your  will  tend 
continually  to  effect  a  change  of  the  natural  state ;  some- 
times, also,  if  your  minds  are  enkindled  with  ardor,  to 
disturb  essential  order  ;  therefore  I  will  constantly  be  upon 
the  watch,  especially  daring  the  night,  when  ye  repose  your 
cares  upon  my  bosom,  that  I  may  recruit  whatsoever  has 
fallen  to  decay  in  the  day-time,  so  that  it  may  be  ready  to 
comply  with  your  new  purposes  when  you  awake  ;   thus  I 

their  office,  and  the  unsuitable  things  which  might  pollute  their 
habitation.  VJ.  The  terraqueous  and  atmospherical  orb  ultimately 
receives  into  its  bosom,  stores  up  in  tombs,  and  claims  again  what 
had  been  borrowed  from  it,  and  again  disperses  this  corporeal  world, 
nourished  by,  and  composed  of,  its  elements,  when  it  has  now  closed 
its  life.  But  the  soul  and  supreme  m.ind  of  that  body,  not  dust,  but  a 
part  of  celestial  nature,  whose  life  that  corporeal  orb  has  lived,  when 
it  quits  its  abode,  and  bids  farewell  to  the  microcosm  formerly  its  own, 
betakes  itself  inwardly  into  its  own  superior  sphere  of  wtiich  it  is  an 
inhabitant.  From  these  considerations,  it  appears  what  we  derive 
from  tbe  circumambient  world,  and  what  from  ourselves,  viz.  that 
that  world,  by  its  general  aid,  only  sustains  the  orders  and  states  of 
our  body,  and  gives  a  faculty  whereby  we  can  enjoy  our  own  proper 
powers  and  natures. 

*  That  it  consists  of  mere  centres,  may  at  first  view  appear  as  a  par- 
adox, but  only  to  him  who  is  ignorant  of  the  determinations  of  those 
essential  principles  which  give  birth  to  superior  forms  :  but  that  it 
really  is  so,  may  be  manifest  from  a  particular  examination  of  the 
subject. 


AND   LOVE  OF  GOD.  73 

shall  Studiously  and  diligently  attend  to  your  necessities  and 
conveniences  while  ye  are  at  rest.     Behold   what  I  commit 
to  your  charge !  the  whole  compass  of  this  body,  with  its 
muscular,  brawny  parts  and  joints,  for  it  is  covered  around 
by  muscular  fibres  as  with  a  coat  of  mail ;  at  the  same  time 
also  I  give  you  charge  over  the  organs  of  sense  which  keep 
watch  like  so  many  guards  stationed  round  about.     But  the 
things  that  are  within  this  compass,  or  all  interior  things, 
with  their  viscera,  I  would  have  committed  to  my  care  :*  for 
I  know  that  you,  by  the  intuition  of  your  mind,  take  account 
of  those  things  that  are  without,  and  of  the  universe  which 
encompasses  us,  and  of  the  innumerable  varieties  of  the 
paradise  of  heaven  and  of  earth  ;  in  the  mean  time,  that  all 
things  within  may  be  properly  performed,  I  will  provide  for, 
and  favor  your    endeavors  by    my  counsel.     I  grant  also 
to  you  half  the  custody  of  the  lungs,  that  ye  may  have 
something  of  rule  and  jurisdiction  in  the  government  of  the 
nature  of  our  body  ;  for  to  the  lungs,  as  to  a  general  reser- 
voir, I  have  committed  all  the  blood,  which  partakes  of  life 
from  me  in  the  ultimate  degree ;  the   lungs  also  are  the 
instruments  which  excite  all  our  organical  operations,  and 
direct  them  to  their  offices.     Moreover,  I  have  created  for 
you  an  ample  palace,  and  have  divided  it  into  hemispheres, 
according  to  the  idea  of  a  celestial  palace  ;  and  all  its  great 
and  lesser  circles  I  have  tied  to  poles ;  and  have  besides 
guarded  it  about  with  walls  of  bone ;  there  is  your  throne 
and  tribunal :  this  is  called  the  ccrehrum.     But  I,  lest"  I 
should  interrupt  you  in  your  engagements,  have  selected  for 

*  All  the  muscles  which  are  excited  by  our  will,  are  situated  in  the 
circuit  and  trunks  of  the  body,  as  the  muscles  of  the  face,  of  the 
breast,  of  the  abdomen,  of  the  loins,  of  the  arms,  &c.  The  actions 
produced  from  these  are  therefore  called  voluntary  ;  but  no  muscles 
within  this  circuit  are  subject  to  the  will,  but  to  the  soul,  which 
governs  the  nature  of  all  the  viscera,  as  in  the  thorax,  the  heart  itself, 
in  the  abdomen,  the  liver,  the  pancreas,  the  spleen,  the  stomach,  the 
intestines,  the  kidneys,  the  bladder. 

7 


74  ON  THE  WORSHIP 

myself  a  sort  of  little  palace,  with  its  cells,  where  the 
arcana  of  the  kingdom  are  stored  up,  beneath  your  feet 
and  borders,  distinct  from  your  magnificent  palace,  not  as 
a  throne,  but  as  a  bench,  which  therefore  I  have  called 
cerebellum.  Thus  ye  see,  my  daughters  !  with  what  anxious 
care  I  have  provided  for  you.  But  it  was  time  for  them 
mutually  to  recede  from  each  other,  and  for  the  intelli- 
gences to  take  into  their  hands  the  reins  committed  to 
them  ;  the  sun  also  began  to  appear  with  his  upper  border 
in  the  east,  and  the  sensations  began  to  awake. 

51.  These  wise  intelligences,  separated  from  the  embrace 
of  their  mother,  with  joined  hands  and  quickened  pace 
betook  themselves  to  their  palace,  where  they  beheld 
divine  and  superb  furniture,  and  a  magnificent  throne, 
elevated  even  to  the  ceiling  of  the  roof,  with  a  sceptre  and 
insignia  of  royalty  deposited  on  an  ivory  chair,  which  they 
viewed  with  eager  eyes,  and  handled  with  busy  hands, 
deriving  from  thence  serenity  and  cheerfulness.  In  the 
midst  was  a  hearth  in  which  the  flame,  divided  into  several 
tapers,  immediately  on  their  passing  over  the  threshold, 
gave  a  sound  like  a  deep  thunder ;  the  hearth  itself, 
constructed  of  adamantine  circles  and  wreaths  of  wrought 
gold,  and,  as  it  were,  molten  by  flaming^ fire  into  [adaman- 
tine gold,  emitted  a  sparkling  splendor  ;  hence  innumerable 
colors  gave  forth  their  radiance  according  to  the  position 
of  every  one's  eye  ;  which  also  appeared  in  every  intelli- 
gence, for  in  like  manner  they  glittered  by  its  reflection 
and  became  efflorescent.*  On  seeing  these  things,  being 
struck  with  divine  amazement,  not  knowing  whether  they 
were  freed  from  the  shackles  of  their  body,  or  rapt  above 

*  What  is  meant  by  fire  with  its  flame,  what  by  the  hearth  with 
adamant  and  gold,  and  that  each  by  the  sparkUng  of  that  fire,  was, 
as  it  were,  molten  into  adamantine  gold;  also  what  by  the  colors, 
which  gave  thence  their  radiations,  with  the  beam  varied  by  rever- 
beration in  each  intelligence,  according  to  its  position,  with  several 
other  things,  will  be  explained  below. 


AND   LOVE   OF   GOD.  75 

themselves,  they  prepared  themselves  to  discharge  the 
offices  of  their  government,  but  not  until  they  had  perform- 
ed sacred  rites,  agreeable  to  the  ceremonies  inspired  by 
what  they  had  seen. 

52.  Our  first-begotten,  not  now  an  infant,  but  a  youth, 
in  the  most  quiet  state  of  first  awaking,  for  it  was  morning, 
distinctly  overheard  the  very  sweet  discourse  of  the  parent 
soul  with  her  daughters,  as  if  whispered  within  himself; 
he  himself  also  hung  upon  her  mouth  that  he  might  read 
all  her  words;  and  at  the  same  time,  he  was  attentive  to 
what  the  virgins  saw  and  did  in  the  palace  of  their  Olym- 
pus ;  wherefore  he  hastened  to  meet  them  as  they  came 
towards  him,  and  embracing  each  of  them  in  the  highest 
degree,*  he  thus  accosted  them  with  a  smiling  countenance. 

*  There  are  two  ways  or  methods  of  teaching  and  of  learning,  one 
is  called  the  synthetical  way,  the  other  the  analytical ;  the  former,  or 
the  synthetical,  commences,  or  enters  upon  a  view  of  things  from 
inmost  principles,  and  proceeds  in  order  to  outermost,  or  from  ends 
themselves,  or  the  principles  of  causes  to  effects,  lastly  to  ultimates ; 
or  what  is  the  same  thing,  according  to  the  received  method  of  speak- 
ing, from  what  is  prior  to  things  posterior,  or  from  reason,  by  the 
philosophy  of  mind,  to  those  things  which  are  confirmed  by  the  ex- 
perience of  the  senses.  But  the  other,  or  the  analytical  way,  is  the 
inverse  of  the  former,  for  it  begins  from  outermost  things,  and  leads 
itself  back  or  inwards  to  interior  things,  viz.  from  effects,  accord- 
ing to  an  order  natural  to  us,  to  causes,  and  thus  finally  to 
principles  and  essential  ends,  which  is  called  a  process  from  what 
is  posterior  to  things  prior,  or  from  the  experience  of  the  senses  by 
the  philosophy  of  the  mind,  even  to  the  first  of  causes  and  to  reasons. 
By  the  synthetical  way,  or  from  ends,  and  thus  from  principles  to 
causes  and  effects,  all  spiritual  minds  proceed,  for  they  are  in  the  very 
first  and  supreme  principles,  and  view ,  as  it  were,  beneath  them,  those 
things  which  follow  in  their  order  to  ultimates  :  according  to  the 
same  order  also  proceeds  all  formation,  as  of  plants  from  their  seed; 
for  this  adapts  and  unfolds  itself  from  its  principles,  even  to  the  ex- 
treme effect,  and  from  this  afterwards  betakes  itself  to  its  former 
principles,  or  to  seeds ;  according  to  the  same  order  also,  the  soul 
builds  its  body ;  consequently  according  to  the  same  order  she  formed 
and  informed  this  rational  and  intellectual  mind,  already  in  her  first- 


76 


ON   THE   WORSHIP 


My  Intelligences  !  do  not  suppose  that  the  smallest  expres- 
sion of  the  discourse  which  our  parent  poured  forth  into 
your  bosoms  from  her  most  pious  lips,  escaped  my  ears, 
and  that  I  did  not  behold  your  entrance  into  the  palace, 
also  the  sacred  hearth  itself,  and  your  libations,  with  my 
attentive  eyes;  for  nothing  of  what  you  think  is  concealed 
from  me,  since  ye  are  in  my  Olympus,  which  my  mother 
and  yours  has  committed  to  you,  and  \e  have  consecrated  ; 
be  it  ratified ;  I  also  venerate  and  confirm  her  commands 
and  decrees,  as  sacred;  in  that  Olympus  let  your  habita- 
tions be  fixed,  let  us  unite  also  and  dwell  together  in  the 
same  chambers,  for  it  is  my  intention  to  pass  my  life  with 
you  ;  nothing  shall  be  sweeter  to  me  than  to  derive  from 
your  minds  the  maxims  and  the  reasons  of  my  life  ;  for  I 
am  indebted  to  my  mother  for  the  one,  and  to  you  for  the 
other  ;  it  is  owing  to  her  that  I  live  and  respire,  but  to  you 
that  I  am  wise  and  act  with  reason  ;  consequently  I  have 
to  thank  you  that  I  am  a  m.an,  for  that  alone  is  human 
which  flows  from  the  understanding  and  will  of  your  mind. 
Moreover,  I  dare  not  claim  and  arrogate  anything  to  my- 
self as  my  own,  except  what  is  conveyed  from  your  bosom 
into  mine ;  for  what  ye  deliver  to  me  to    be  possessed  as  a 

begotten ;  by  a  similar  order  the  world  was  created  from  the  Divine 
or  Supreme  Mind.  Hence  it  appears  that  the  intellectual  Uiind  of 
Adam,  while  all  things  were  excited  from  their  tirst  auj-pices  to  last, 
was  instructed  by  the  synthetic  way,  from  the  soul  first,  and  afterwards 
from  its  senses  ;  wherefore  now  he  is  said  to  have  met  his  understand- 
ing, or  the  intelligences  who  were  coming  to  him.  The  case  is  oth- 
erwise in  his  posterity,  in  whom  the  rational  mind,  which  had  alto- 
gether no  existence  in  infancy,  is  first,  as  it  were,  to  he  constructed, 
or  opened  from  the  senses,  before  it  can  be  instructed,  for  it  is  perfect- 
ed by  age,  though  the  benefit  of  experience,  which  is  of  the  senses, 
and  afterwards  of  the  sciences,  conceived  and  brought  forth  from 
the  expei-ience  of  the  senses ;  and  by  like  degrees  the  soul,  with  its 
spiritual  light,  goes  to  meet  it,  and  infuses  power,  whereby  we  are 
enabled  to  think,  to  judge,  to  choose,  and  to  Avill,  which,  as  was  said 
above,  is  amanii'cst  sign  of  the  imperfection  of  our  state. 


AxND  LOVE   OF  GOD. 


77 


possession  from  yourselves,  that  alone  I  hold  as  my  own  and 
claim  to  myself ;  for  it  is  mine,  because  1  not  only  perceive 
it,  but  also  feel  it,  being  affected  by  it ;  and  inasmuch  as 
it  is  mine,  whatsoever  flows  from  the  sight  and  energy  of 
your  mind  is  rightfully  attributed  to  me  ;  but  I  am  not  my 
own,  unless  I  be  yours;  all  other  tilings  in  us,  which  we 
do  not  seem  to  possess,  belong  to  our  common  mother,  who 
being  bound  by  the  hard,  but  now  golden  chain  of  necessity, 
governs  the  affairs  of  the  kingdom  for  the  pufpose  of  serv- 
ing us ;  but  she  also  communicates  to  us  her  satisfactions, 
for  whatsoever  of  delight  and  gratification  she  meets  with, 
she  reflects  into  you,  and  causes  us  to  enjoy  her  delights, 
with  which  she  imbues  and  charms  our  minds  and  wills 
before  she  disperses  them  into  her  own  nature  ;  thus  also 
she  teaches  us  to  know  essential  goodness  by  a  sense  of 
exquisite  gratification.  And  I  derive  from  that  liberty, 
which  I  enjoy  through  you,  the  faculty  of  self-possession ; 
by  the  advantage  of  your  minds  I  am  enabled  so  to 
elevate  my  views  as  to  raise  them  into  the  palaces  of 
heaven,  and  introduce  them  into  association  with  its  god- 
like inhabitants  :  I  remember  how  I  was  lifted  up,  as  out 
of  a  deep  sleep,  by  a  paradisiacal  sport  conducted  by  a 
chorus  of  celestials,  even  into  the  sanctuary,  and,  as  a 
pledge  of  union,  was  offered  up  to  our  Supreme :  on  the 
other  hand  also,  by  means  of  your  minds,  it  is  allowed 
me  to  descend  into  the  middle  delights  of  the  earth  and 
paradise,  and  thus  to  look  upwards  or  downwards  as  I 
please,  and  to  choose  and  embrace  whatsoever  loves  present 
themselves.  But,  my  companions  and  inmates  !  my  atten- 
tion was  fixed  particularly  on  what  our  mother  said,  that 
there  is  only  one  single  love,  which  is  the  beginning  and 
end  of  all,  for  they  are  infinite  in  number  ;  let  us  only 
enjoy  these,  but  in  such  a  manner,  that  they  may  lead  us 
to  that  single  one,  for  of  themselves,  as  far  as  I  have  seen, 
they  thither  point;  wherefore  while  we  keep  our  eyes 
fixed  on  them,  let  us  keep  our  minds  fixed  in  this ;  for  it 
7* 


78  ON   THE    WORSHIP 

is  by  virtue  of  it  that  we  are  ourselves  capable  of  en- 
joying the  happiness  flowing  from  that  love  as  our  own  ; 
and  that  the  Supreme  sees,  as  it  were,  Himself,  because 
His  own  grace  and  favor  in  us  by  mutual  love.  AVhere- 
fore  since  we  are  confederated  by  so  many  and  so  great 
considerations,  let  us  be  united  by  an  indissoluble  bond, 
by  virtue  whereof  I  may  cultivate  and  embrace  you^ 
although  ye  are  several,  no  longer  as  several,  but  as  one, 
and  may  call*  you  my  mind,  my  understanding,  and  my 
will.*  I  will  also  introduce  new  intelligences  and  wis- 
doms into  your  palace,  and  thus  by  new  associations  will 
fill  up  the  measure  of  your  delights.  When  he  had 
spoken  these  words,  one  of  the  chorus,  who  stood  next  to 
the  sacred  hearth,  lifted  up  the  insignia  of  the  kingdom 
and  the  sceptre  from  the  ivory  seat,  and  with  a  becoming 
bow  extended  them  to  the  youth ;  she  also  conducted  him 
v.ith  her  right  hand  to  the  throne,  v.hile  the  others,  taking 
in  their  hands  his  robe  and  purple,  arrayed  him  in  it ;  and 
thus  they  venerated  him  as  their  prince  and  king. 

Our  acute  and  discerning  youth  exulted  with  joy,  not 
because  he  was  adorned  with  a  crown  and  sceptre,  but  be- 
cause he  was  exalted  to  the  first  rank  in  the  assembly  of 
the  wise  and  intelligent,  and  was  by  them  venerated  as  a 
king;  wherefore  he  did  not  demand  of  them,  but  entreated 
them  to  assist  him  with  their  counsels ;  and  first  of  all  he 
invited  them  to  the  sport  of  his  paradise,  which  he  called 
the  sport  of  wisdom,  kissing  his  hand  and  courteously 
waving  it ;  surrounded  therefore  by  their  company,  when 
he   had  descended    by  the  steps  from   the   palace   to   the 

*  A'l  these  things,  and  those  besides  which  follov.'  in  this  chap- 
ter, are  proper  to  the  human  race,  for  they  become  proper  h-c- 
cause  they  proceed  from  the  rational  mind,  and  its  libei-ty  of  choos- 
ing goodness,  consequently  loves.  This  is  not  granted  to  brute  ani- 
mals, because  they  want  the  understanding,  by  which  they  niaj^  take 
a  view  of  what  is  good  and  what  is  best,  as  of  the  degrees  and 
diflerences  of  goodness,  both  natural,  moral,  and  gpiritual. 


AXD    LOVE   OF    GOD.  79 

threshold,  he  walked  into  the  midst  of  a  grove  under  the 
covering  of  a  shady  tree,  not  far  from  his  maternal  tree, 
where  was  seen  a  circus,  constructed  in  the  form  of  an 
amphitheatre,  with  native  porticos,  the  best  contrived 
couches,  and,  as  it  were,  benches :  here  having  so  ar- 
ranged his  damsels,  as  he  called  them,  in  a  most  beauti- 
ful order,  according  to  the  temper  and  talent  of  each, 
that  he  might  view  all  at  once,  and  each  successively, 
from  a  kind  of  elevated  seat,  he  thus  again  began  to 
speak.*     Ye   see,    my    companions !  how   many  beauties 

*  By  his  discoursing  with  his  intelhgences  is  to  be  understood  that 
he  discoursed  with  himself,  that  is,  that  he  thought ;  for  thought  is  a 
certain  species  of  discourse  with  a  man's  self ;  for  since  the  operations 
oi  our  mind  are  real  activities,  or  changes  of  state  by  variations  of 
form,  it  follows  that  they  also  constitute  a  species  of  interior  speech  ; 
for  ouj-  speech  itself  is  in  like  manner  affected  by  variations  of  the 
form  of  its  larynx,  glottis,  palate,  tongue,  and  mouth ;  and  in  place 
of  the  air,  whence  sound  from  the  latter  is  derived,  in  the  former  is 
the  most  pure  air,  which  is  called  ether,  and  which  agrees  in  all  its 
nature  with  air,  but  is  more  perfect ;  so  that  there  is  no  other  differ- 
ence between  them  than  according  to  the  perfection  of  the  acting  sub- 
stances and  principles.  Unless  this  was  the  case,  and  the  same  also 
in  respect  to  vision,  it  would  he  impossible  for  us  to  perceive  what 
we  think,  still  less  to  discourse  with  ourselves,  and  to  utter  the  same 
and  transcribe  into  articulate  sounds,  or  expressions,  altogether  ac- 
cording to  the  ideas  of  thought ,  from  tendency  [conatus]  alone  no 
action  arises,  as  from  rest  no  motion.  Since  thcrelore  thought  is  real 
speech,  but  more  perfectly  than  our  speech  by  the  larynx,  and  in- 
volves in  it  more  things  both  at  once  and  successiveh^  it  follows  that 
it  is  heard  and  understood  by  celestial  minds,  which  are  called  angels, 
as  well,  yea,  infinitely  more  perfect,  than  oral  speech  is  heard  and 
understood  by  our  companions  and  those  we  converse  with.  Let  us 
not  then,  I  pray,  immerse  our  rational  views  in  empty  sophisms,  or 
rather  in  mere  shades,  and  play  at  chess  in  the  city  of  literature,  now 
exalted  to  its  highest  pinnacle,  by  asking,  whether  our  minds  and  soulsJ 
arc  material,  or  whether  they  are  extended,  so  a«  to  fill  spaces,  and 
whether  their  activities  are  to  be  measured  by  times  or  the  velocities 
of  times,  and  the  like  ;  for  matter  is  only  an  expression,  the  attributes 
and  predicates  of  which  ought  to  be  defined  absolutely  to  all  sense  and 
apprehension,  before  it  can  be  demonstrated  according  to  what  under- 


so  ON  THE  WORSHIP 

and  pleasantnesses  smile  around  you,  and  around  me  who 
am  yours:  and  how  many  sweet  and  melodious  har- 
monies resound  from  the  tops  of  our  trees  ;  and  how  many 
delights  and  conceits  endeavor  to  captivate  my  senses  by 
open  allurements ;  but  I  wish  you  to  be  persuaded  and  to 
believe  me,  that  these  forms  do  not  allure  my  senses,  but 
my  mind ;  I  see  also  and  read  in  your  eyes,  that  the  glad- 
nesses exhaled  from  them  do  not  remain  fixed  in  your 
senses,  but  in  your  minds  ;  for  I  do  not  fix  my  attention 
upon  their  delusory  and  fading  beauties,  but  taking  a 
deeper  and  more  penetrating  view,  I  behold  only  that 
which  is  stored  up  in  the  marrow  of  them,  viz.  what  they 
have  in  them  of  good,  and  what  of  usefulness  ;  I  do  not 
look  at  leaves,  but  at  fruits  and  their  seeds,  nor  do  I  relish 
shells,  but  kernels ;  for  their  goodness  and  usefulness  de- 
light me  more  than  their  most  ornamented  forms  ;  for 
while  I  yield  up  myself  no  longer  to  the  impressions  of 
ocular  vision,  but  examine  those  things  by  the  radiance  of 

standing  those  forms  and  their  activities  are  to  be  perceived  :  it  is 
sufficient  that  they  are  substances,  and  actually  exist  and  subsist,  and 
that  their  activities  are  real  activities,  for  they  alone  are,  and  act,  in 
our  body  ;  ther-efore  they  are  in  space  and  in  time,  when  in  their 
body  and  in  the  world,  for  they  belong  to  our  body,  not  to  the  body  of 
another,  and  they  are  in  it,  and  emit  their  views  even  into  heaven, 
as  the  eye  emits  its  sight  into  the  world  ;  but  out  of  their  body,  after 
separation,  as  they  betake  themselves  upwards  or  inwards  within  na- 
ture, so  the  idea  of  space  and  time  perishes  with  them  :  but  that  their 
state  may  be  understood,  the  states  of  the  active  superior  forms  ought 
first  to  be  understood,  especially  of  the  celestial  and  spiritual,  which 
put  off  the  properties  and  adjuncts  of  natural  bodies,  and  put  on,  as 
was  shown  above,  many  more  perpetuities  and  infinities.  Let  us 
however  pass  over  the  above  shady  sophisms,  because  not  real,  but 
purely  verbal,  flowing  only  from  an  ignorance  of  forms  and  of  their 
elevation,  while  we  are  fully  persuaded  that  those  forms  exist  and 
subsist,  and  at  the  same  time  Uve,  more  than  any  material  substance, 
as  will  be  shown  below,  and  are  the  only  forms  which  give  us  the 
faculty  of  perceiving,  and  of  feeUng  nnd  being  affected  according  to 
perceptions,  and  thus  of  enjoying  gratifications  which  flow  from  the 
perception  of  goodness. 


AND   LOVE   OF   GOD. 


81 


two  lights,  I  am  affected  by  a  kind  of  inmost  harmony, 
sparkling  as  it  were  from  their  essential  harmony  :  I  be- 
lieve that  you,  my  wisdoms !  insinuate  this  into  me,  as  a 
kind  of  inmost  sense  of  sweetness,  which  gratifies  my 
mind,  and  disperses  itself  thence  through  the  lower  princi- 
ples of  animal  life,  and  into  the  breast ;  and  this  with  a 
variety  altogether  according  to  the  nature  and  excellency 
of  every  goodness ;  this  from  my  inmost  sense  flows  into 
my  understanding,  and  quickly  pours  itself  forth  into  the 
will,  illustrating  the  former  as  with  the  most  gladsome 
illumination,  and  kindling  the  latter  with  a  kind  of  fuel  of 
love  :  and  thus  goodnesses,  related  to  delight,  are  revealed 
to  me  by  a  kind  of  sense  and    consent.  *     From  goodness 

*  That  our  first-begotten  was  able  to  know  what  is  goo  J,  or  good- 
nesses, from  an  internal  sense,  is  sufficiently  evident  from  the  forma- 
tion of  his  mind,  and  from  causes  which  follow  in  their  series  ;  for  the 
minds  of  those  who  live  in  the  love  of  the  Supreme,  not  only  see,  but 
also  feel,  the  affections  of  its  goodnesses,  and  consequently  have  their 
understanding  clearly  enlightened  by  truths ;  wherefore  from  a  sense 
of  goodness  the  knowledge  of  all  truths  flows ;  for  that  we  are  bound 
to  investijiate  truths  by  experience  of  the  senses  and  by  sciences,  is 
merely  to  the  intent  that  by  them  we  may  finally  explore  goodnesses, 
or  good  as  to  its  quality,  whether  it  be  truly  good,  or  apparently,  or 
falsely  good,  or  evil  under  the  shape  of  good,  what  is  better,  and 
lastly,  what  is  best,  thus  what  we  ought  to  choose  :  to  this  end  we  are 
gifted  with  understanding ;  but  he  who  comprehends  superior  good- 
nesses by  an  inmost  sense,  has  no  need  to  run  over  that  spacious  plain 
of  investigation,  or  to  make  his  way  through  masses  of  truths,  be- 
cause he  is  in  the  knowledge  of  goodness  itself,  or,  as  it  were,  at  the 
goal,  from  whence  he  can  widely  view  and  freely  contemplate  hip 
whole  field;  so  true  it  is,  as  was  said,  that  all  truths  concentrate  in 
goodness,  consequently  expand  themselves,  as  it  were,  into  circum- 
ferences from  goodness,  as  from  a  centre.  After  the  inversion  of  the 
human  state,  of  which  we  shall  speak  below,  by  the  fall,  this  sensation 
of  goodnesses,  such  as  it  was  in  the  first-begotten,  must  of  necessity 
have  ceased  :  nevertheless  a  similar  sense  is  connate  with  our  external 
senses,  yet  not  of  moral  and  spiritual  goodnesses,  but  only  of  certain 
natural  ones ;  for  the  ear,  howsoever  untaught,  apprehends  and  is  sen» 
sible  of  the  numbers,  harmonies,  and  melodies  of  musical  sounds, 
inasmuch  as  the  mind  is  instantly  and  agreeably  aflected  ;  the  eye,  ift 


^  ON  THE    WORSHIP 

afterwards,  as  from  an  inmost  goal  or  centre,  I  contem- 
plate all  other  things ;  for  I  see  clearly,  as  through  glasses, 
that  everything  has  reference  to  goodness  ;  this  my  under- 
standing calls  truths,  and  the  things  which  again  tend  to 
these  truths  she  calls  sciences  and  experiences.  But  all 
these  things  I  see  clearly  from  goodness  itself,  for  they  are 
fitted  to  it  as  members  to  a  kind  of  body  ;  therefore  truths 
seem  to  me  to  be  formed  from  a  progressive  series  of  good- 
nesses. The  uses  which  tend  to  the  fruition  of  good- 
nesses, are  like  souls,  or  ends  in  the  soul,  which  from  na- 
ture call  forth  stores  to  themselves,  whereby  they  efRgy  to 
themselves  a  species  of  body,  by  which  they   may  prepare 

like  manner,  of  itself,  apprehends  and  is  sensible  of  the  beauties  of 
nature,  together  with  the  elegant  and  harmonious  connexions  of  dif. 
ferent  objects :  the  same  is  true  of  the  tongue,  in  regard  to  the  luxu- 
ries of  food  ;  and  of  the  nostrils,  in  respect  to  agreeable  odors ;  for 
this  results  from  the  soul,  to  which  all  sensation  flows,  because  it 
flows  forth  into  all  things  by  its  fibres,  but  not  from  any  other  prin- 
ciple, nor  from  the  understanding,  because  we  are  affected  in  like 
manner  before  as  after  its  perfection ;  for  in  the  soul  there  is  order 
itself,  because  it  has  excited  and  governs  the  nature  of  its  body, 
wherefore  it  is  sensible  of  what  is  agreeable  to  order,  and  in  general 
points  it  out.  But  this,  which  is  thus  connate,  is  only  an  affection 
of  natural  goodnesses,  which  are  so  gross  that  they  fall  into  our  ex- 
ternal senses,  wherefore  they  are  called  delights  or  sweetnesses. 
Moreover,  animals  themselves  apprehend  from  the  senses  alone  what 
is  agreeable  to  the  blood  and  life  of  their  body  ;  for  they  discover  this 
jagreement  from  the  mere  smell  and  taste  ;  yea,  also,  they  discern  from 
the  hearing  and  sight  what  other  animals  are  their  enemies  or  their 
friends  ;  they  are  acquainted  besides  with  infinite  things  which  we 
jire  under  the  necessity  of  procuring  to  ourselves  by  sciences,  as 
plainly  appears  from  the  government,  the  collecting  of  honey,  and 
the  honeycombs  of  bees ;  from  the  webs  of  spiders,  the  cones  of  silk- 
worms, the  nests  of  birds,  the  habitations  of  beavers,  &c,  all  which 
things  they  do,  because  they  refer  their  sensations,  not  to  any  mind 
inquisitive  of  truths  before  they  investigate  goodnesses,  but  immedi- 
ately to  their  soul,  which  reflects  it  into  the  animal  nature,  and  in  this 
way  reveals  to  them  natural  goodnesses.  What  then  must  have  been 
the  case  with  the  first-begotten,  born  into  all  perfections,  not  only  na- 
tural, but  also  spiritual. 


AND  LOVE   OF  GOD.  8ft 

and  expand  themselves  and  their  uses  for  the  production  of 
effects ;  for  they  are  not  in  their  uses  until  they  are  in 
effects,  but  when  they  are  in  these,  they  are  in  themselves 
as  in  their  own  forms ;  so  that  effects  are  only  uses  thus 
unfolded  and  brought  forth  into  the  circle  of  nature : 
wherefore  these  flowering  ornaments  are  nothing  but  ex- 
ternal representations  of  uses,  which  on  that  account 
charm  by  their  harmonies  the  external  senses  of  our  body 
and  their  doors,  even  for  this  use,  that  by  an  easy  influence 
they  may  penetrate  our  minds  ;  but  while  they  penetrate 
my  mind  they  appear  to  me  as  naked  without  clothing, 
thus  most  engaging,  because  they  sparkle  from  the  efful- 
gence of  good  and  the  brightness  of  truth.  Hence  I  al- 
ready observe  that  the  discrimination  of  uses  alone  are 
what  sport  together  through  so  many  varieties,  and  through 
so  many  genera  and  species,  and  that  each  of  them  per- 
form their  own  circle,  and  have  a  kind  of  perpetuity,  for 
they  flow  from  a  certain  first  principle,  through  mediums 
to  the  ultimate,  and  from  this  again  to  their  first ;  for  I 
have  not  as  yet  seen  the  signature  of  a  single  point  of  a 
line  which  is  not  from  use,  by  use,  and  for  use.  From 
this  single  view,  while  I  examine  all  things  from  singular 
things  and  singular  things  in  all,  I  discover  that  no  know- 
ledge of  anything  escapes  me,  but  that  general  things, 
with  their  particulars,  from  their  very  sanctuaries,  flow  in 
into  my  mind  ;  hence  particular  representations  are  to  me 
so  many  mirrors  of  things  general,  and  singular  represent- 
ations are  mirrors  of  things  universal,  and  vice  versa. 
But  what  has  principally  exalted  the  inmost  sense  of  my 
delights,  even  almost  above  itself,  is  the  consideration,  that 
all  the  goodnesses  and  uses  of  the  universe  have  reference  • 
to  superior  goodnesses  and  uses,  and  at  length  to  the  Su- 
preme, in  a  certain  order  distinguished  by  degrees,  from 
which  they  seem  to  me  to  be  distant,  according  to  the  ex- 
cellence of  the  series,  in  which  they  are  by  nature ;  for 
one  thing  is  continually  for  the  sake  of   another,  and  all 


84  ON    THE    WORSHIP 

things  finally  for  the  sake  of  One,  or  our  God,  the  foun- 
tain of  all  goodnesses  and  uses;  behold,  my  wisdoms! 
that  Divine  [Being  or  Principle,]  which  I  view  in  all 
things,  and  which  flows  in  from  singular  things,  not  into 
our  eyes,  but  into  our  minds ;  for  it  is  the  work  of  an  in- 
finitely wise  Being  alone  to  induce  such  an  order  into  the 
things  of  the  universe,  and  to  construct,  from  mere  uses, 
such  continued  chains,  from  things  continued  in  Himself, 
and  out  of  Himself,  and  to  draw  them  together  in  their 
connexion  even  to  Himself  I  seem  therefore  to  myself, 
being  introduced  into  these  enjoyments  of  uses,  and  into 
these  goodnesses,  as  if  I  alone  celebrate  His  glory  for  them 
all,  thus  in  their  stead,  because  they  are  dumb  and  void  of 
reason,  and  yet  as  if  they  did  so  from  themselves,  while  I 
pour  forth  my  vows  and  thanksgivings.  As  he  spake  these 
words  and  folded  his  hands,  looking  around,  he  saw  him- 
self encompassed  with  a  bright  cloud,  streaked  with  pur- 
ple and  flame-colored  tints,  like  the  dawn  of  morning ;  he 
was  in  tlie  midst  of  a  choir  of  celestial  beings,  who  guard- 
ed the  tree  near  which  they  were  seated,  lest  he  should 
gather  any  of  its  fruits :  hence  observing  that  the  apple 
was  sacred,  he  called  that  tree  the  tree  of  the  knowledge 
of  good,  being  as  yet  ignorant  what  evil  was. 

54.  Not  far  from  the  area  of  this  circus  there  appeared 
an  elevated  seat,  after  the  manner  of  a  theatre,  covered 
with  a  carpet  of  interwoven  flowers,  and  surrounded  with 
curtains  instantly  produced  :  for  the  leaves  of  a  strawberry- 
tree  were  so  bound  and  inserted  with  vine  leaves  intermix- 
ed, and  creeping  ivy,  that  by  their  circuits  they  discrimi- 
nated such  a  space,  and  together  represented  birth-day 
scenes :  hither  he  introduced  his  nymphs,  not  unwilling, 
as  to  their  school,  or  sport  of  wisdom,  which  he  instituted 
by  questions  and  answers,  as  in  the  case  of  oracles  unfold- 
ing destiny ;  and  to  the  conquerors  he  offered  rewards,  ac- 
cording to  the  dignity  of  the  reply,  and  the  unfolding 
of  what   was  more  than    ordinarily  obscure  j  but  he   did 


AND   LOVE   OF  GOD.  85 

not  promise  palms  and  laurels,  or  donations  of  leaves,  but 
entire  kingdoms,  and  the  provinces  of  nature,  and  more- 
over, purple  and   diadems,  as   insignia  becoming    what  is 
honorable  ;  for  he  called  the  universal  orb  his  empire,  and 
that  kingdom  which  his  mother  constructed  and  established 
for  herself  as  a  type  of  the  grand  empire  and  kingdom, 
whose  walls  and  gates  only,  opening  into  her  empire  and  its 
kingdom,    he  was    to  guard  in  such  a   manner,  that  what 
happened  in  his  universe,   he  might  learn  from  the  guards 
there  appointed,  and  might  refer  it  to  his  palace,  and  to 
the  counsels  of  wisdoms.     And  when,  on  the  conclusion  of 
the  sport,  he  had  seen  all  his  wisdoms  and  intelligences   in 
possession  of  authority,  and  advanced,  as  it  were,    to  the 
rank  of  queens  ;  and  still  from  their  answers  he  could  not 
yet  acquire  the  wisdom  to  discover  from  what  source  good- 
nesses and  utilities,  not  introduced  by  truths,  flowed  in  into 
his  Olympus,  which  he  now  called  Helicon,  only  perceiv- 
ing this,  that  they  insinuated  themselves  not  through  the 
doors  of  the  senses,  but  through  a  most  secret  way,  from  a 
kind  of  sanctuary,  through  what  was  maternal :  and  that 
there   was  something  which  involved  his  Helicon  in  such 
appearances  and  forms,  as  distinctly  excited,  by  affecting 
from  their  inmost  principles  a  sort  of  sense  of  senses,  and 
by  it  ideas  of  goodnesses  ;  not  from  any  principle  of  my 
own,  he  said,  I  am  made  sensible  of  this,  because  I  know 
it  not  from  means  which  are  mine  ;  and  while  his  doubtful 
attention  was  fixed  on  these  things,  and  they  so  affected 
the  hinges  of  his  mind  as  almost  to  disturb  the  habitations 
of  the  nymphs  who  dwelt  there,  lo !  he  presently  had  a  full 
view  of  his  wisdoms  in  the   very  bosom  of  the  Supreme 
love,  and  of  his  intelligences,  in  the  consort  of  holy  beings 
proximately  encompassing   that  love,   discoursing  together 
in  a  friendly  and    familiar  manner :  on  seeing  them,  as  if 
awakening  out  of  a  dream,  he  almost  vociferated  with  him- 
self, behold  now  what  I  ask  and  seek  ;  this  is  that  sanctu- 
8 


86  ON   THE    WORSHIP 

ary  from  which  the  heats  and  lights  of  that  exquisite  sense 
flow,  the  rays  of  which,  by  their  inmost  sweets,  reveal  to 
me  the  natures  of  goodnesses  and  utilities :  hence  being 
cheered  with  gladness,  as  with  a  most  serene  aura,  he  call- 
ed his  nymphs  to  him  with  great  eagerness,  and  with  a 
countenance  bright  as  the  day  when  every  cloud  is  dispers- 
ed, he  thus  accosted  them  :  Why  have  ye  concealed  from 
me,  and  from  my  inquiries,  the  origin  of  the  influx  of  the 
pleasant  streams  of  goodnesses  into  my  Helicon?  Did  I 
not  say,  that  ye  are  the  beings  who  insinuate  them  into  me? 
Ye  have  delighted  me  with  your  sportive  tricks,  for  it  is 
my  wish  to  be  thus  imposed  upon,  since  in  this  manner  ye 
convert  my  sport  into  a  true  sport  of  wisdom  ;  for  I  have 
seen  you  with  my  eyes  wide  open,  in  the  bosom  of  essential 
love,  and  I  have  seen  you  in  the  company  of  holy  beings; 
hence  ye  derive  those  essential  goodnesses  with  which  ye 
inspire  me  ;  for  streams  flow  only  from  their  fountain,  and 
goodnesses  in  like  manner  flow  only  from  the  best  of  the 
good ;  hence  I  derive  the  sensation  of  all  things,  and  the 
knowledge  of  all  things  ;  I  call  you  to  witness,  my  graces, 
that  hitherto  I  have  cultivated  you,  but  now  I  dearly  love 
you  ;  for  while  I  embrace  you  with  love,  and  ye  embrace 
the  Supreme,  I  also  embrace  the  Supreme  by  you  ;  deign 
also  to  favor  me  with  your  love,  for  while  He  embraces  you, 
and  ye  embrace  me  as  yours,  He  also  embraces  me  with 
His  Ipve  :  let  us  therefore  be  again  united,  and  let  us 
contend  strongly  that  our  form.er  bonds  may  be  altogether 
inseparable. 

55.  Having  uttered  these  words  both  with  his  mouth 
and  from  his  bosom,  he  burned  with  a  vehement  desire  to 
know  what  his  indigenous  nymphs  had  heard  from  the  sa- 
cred intelligences  ;  and  when  they  looked  on  each  other  in 
profound  silence,  in  consequence  of  increased  ardor,  and 
at  the  same  time  a  stronger  love  now  inspired  by  his  wis- 
doms, he  felt  himself,  as  it  were,  rapt  out  of  himself:  but 


ANDLOVEOFGOD.  87 

when  he  endeavored  to  compose  himself,  lo !  he  saw  him- 
self in  the  midst  of  the  bosom  of  love,  and  at  the  same  time 
in  the  midst  of  a  choir  of  heavenly  beings  :  and  when  he 
first  strove  in  vain  to  prostrate  himself  on  the  ground,  he 
heard  these  words  spoken  within  himself;  My  son,  I  love 
:)oth  thy  wisdoms  and  thee ;  between  love  and  love  there  is 
aot  a  closer  nor  a  sweeter  bond  than  wisdom  :  my  ears 
have  told  me  (for  I  hear  whatsoever  thou  speakest,)  how 
vehemently  thou  desirest  to  know  what  is  the  origin  of  the 
goodnesses  of  which  thou  art  sensible,  and  from  what 
source  they  flow  into  the  sphere  of  thy  mind  :  this  I  will 
teach  thee  from  my  own  bosom :  dost  thou  not  know  that 
all  the  happiness  of  life  flows  from  love,  and  that  that  only 
is  sweet  which  is  loved  ?  What  is  pleasant  grows  and 
rises  into  what  is  gratifying,  and  what  is  gratifying  into 
what  is  happy,  according  to  the  degree  and  essence  of 
love.  M)  son,  there  is  only  one  love ;  from  this  one  love, 
the  first  and  supreme  of  all,  thou  hadst  thy  birth  and  ex- 
istence, and  hence  came  all  the  happinesses  which  are 
perceptible  to  the  senses:  I  have  just  now  felt,  from  the 
embrace  of  essential  love,  what  happiness  is,  and  whence 
goodness  is  derived  ;  do  not  any  longer  inquire  after  the 
fountain,  now  that  thou  sittest  in  its  veriest  vein  ;  perceive 
now  that  the  love,  with  which  thou  embracest  me,  is  from 
mine ;  I  make  thee  sensible  of  it  in  thyself,  and  make 
thee  perceive  that  it  is  from  mine,  and  thus  mine  from 
thine  ;  consequently  I  enable  thee  at  the  same  time  to  see 
both  my  parent  and  thine  ;  by  me  thou  art  His  resemblance 
and  image  ;  and  whereas  we  are  thus  both  of  us  from  the 
same  parent,  thou  shalt  not  be  my  son  but  brother.  Fill 
now  and  feed  thy  mind  with  goodnesses,  which  flow  from 
that  source  ;  but  take  heed,  my  brother,  lest  thou  draw 
anything  from  the  fountain  of  the  love  of  thyself:  for  from 
my  goodnesses,   which  are   given   to  thee,  new   ones  are 


OO  ON   THE  .WO^RSHIP 

continually  born,  since  whatever  thou  possessest  from  me 
is  fruitful  and  prolific,  and  like  seed,  which,  when  it  had 
performed  its  circle  in  nature,  again  produces  not  seed, 
but  seeds  :  it  is  necessary  that  these  involve  what  is  mine, 
for   that   which    is    best  is  stored    up  in  things   inmost:* 

*A11  formations,  as  was  observed  above,  agree  in  tbings  most  gen- 
eral, and  especially  in  this,  that  inmost  or  purest  principles,  which 
are  essences  themselves,  or  essentials,  when  they  have  unfolded 
themselves  into  suitable  forms,  even  to  ultimates,  by  wonderful  in- 
sertions betake  themselves  to  inmost  things ;  as  seeds,  when  they 
have  put  themselves  forth  into  leafy  trees,  afterwards  concentrate  the 
purest  essences  of  their  juices  again  in  new  seeds:  in  what  manner 
they  betake  themselves  towards  inmost  principles  is  presented  to  view 
in  the  fruits  themselves  ;  for  in  the  inmost  parts  of  the  fruits  they 
form  to  themselves  repositories,  and  encompass  these  and  themselves 
in  foldings  and  membranes  ;  in  these  lie  concealed  the  veriest  semi- 
nal powers  themselves,  which  do  not  burst  forth  until  the  foldings 
are  laid  open.  The  case  is  similar  in  the  animal  body,  in  which  the  first 
and  purest  fibres,  which  are  the  essential  determinations  themselves, 
or  from  which  the  organical  forms  are  designed,  when  they  have 
performed  their  common  circle,  even  to  ultimates,  or  to  the  blood- 
vessels themselves,  return  again  by  them  to  their  principles,  or  cor- 
tical glands,  and  by  wonderful  insertions  involve  themselves  in  those 
their  principles,  and  unite  with  them,  where  they  are  adopted,  and, 
as  it  were,  introduced,  by  the  purest  fibres ;  for  compound  things  can- 
not flow  in  into  simple  things,  but  simple  things  flow  in  into  their 
compounds,  such,  and  no  other,  being  the  order  which  prevails  in 
universal  nature,  because  no  other  can  be  given.  In  like  manner, 
the  viscera,  members,  muscles,  nerves,  &c,  of  our  body,  together 
with  their  smallest  parts,  or  units,  encompass  themselves,  as  they 
multiply,  with  more  general  coats  or  coverings,  in  order  to  which, 
from  singular  the  parts,  ligaments  or  bands  are  emitted,  which  in- 
sert and  tie  themselves  to  coverings,  and  at  length  to  the  most  gen- 
eral coveiings,  as  their  bnnd  ;  for  things  general  arise  from  their  parts, 
but  not  parts  from  their  generals.  This  is  the  case  with  all  other 
things  of  which  form  or  substance  can  be  predicated.  The  formation 
of  our  minds  is  similar,  but  instead  of  seeds  are  goodnesses  which 
insinuate  themselves  through  the  doors  of  the  senses  ;  from  these, 
variously   connected,  arise  series    of  goodnesses,   which   are  called 


AND  LOVE   OF  GOD.  59 

those  seeds  are  goodnesses  sown  in  thy  mind,  and  I  en- 
treat thee  to  gather  them  from  mine,  not  from  thine  re- 
sown,  unless  thine  shall  have  been  introduced  by  me  to 
mine,  otherwise  they  will  not  lead  thee  to  me,  but  to  thy- 
self, as  to  their  only  love  :  I  will  grant  indeed,  that  thou 
mayest  discern  my  goodnesses  from  thy  own,  but  not  that 
thou  mayest  feel  them ;  but  from  mine  thou  mayest  both 
feel  and  perceive  both  tliine  and  mine  :  I  will  cause  thee 
also  to  distinguish  them,  for  I  will  fill  mine  not  only  with 
delights,  but  also  with  happinesses.  And  that  thou  may- 
est remember  these  things,  I  have  set  a  tree  in  the  midst 
of  thy  Paradise,  not  far  from  thy  maternal  tree,  which 
stands  in  the  inmost  and  veriest  centre  of  the  grove,  which 
also  I  have  given  to  be  guarded  by  my  intelligences ; 
while  thou  lookest  upon  this  tree,  let  my  sayings  be  recol- 
lected ;  its  fruits  have  reference  to  goodnesses  ;  its  first 
root  was  indeed  from  a  seed  out  of  heaven,  but  now  it  is 
from  its  own  and  proper  root;  it  now  also  performs  its  ul- 
timate circle,  whence  it  derives  its  fruits ;  do  not  feed  on 
them,  but  enjoy   the  rich  feast   and  food  let  down  to  thee 

truths,  and  are,  as  it  were,  germinations  from  their  roots  ;  from  truths 
thus  hatched,  are  again  conceived  and  born  new  goodnesses,  which 
in  like  manner  disseminate  themselves  altogether  like  a  tree  or  body : 
such  therefore  as  is  the  quality  of  the  goodnesses  is  the  quality  of  the 
truths  produced  from  them,  and  the  quality  of  the  goodnesses  again 
conceived  fi-om  these  truths;  for  all  truths  respect  goodnesses  as 
their  first  and  ultimate  objects  ;  on  which  account,  with  a  view  to  the 
efflorescence  of  truths,  all  things  in  their  infancy  seem  to  sport.  The 
goodnesses,  which  are  hatched  by  our  truths,  derive  their  nature 
from  the  objects  of  the  world,  wherefore  what  is  above  nature  cannot 
be  at  all  perceived  or  felt;  for  this  betakes  itself  to  inmost  principles, 
as  in  seeds,  nor  is  it  thence  unfolded,  unless  these  coverings  are 
first  broken  hi  pieces  and  reduced  to  nothing,  in  which  case  the  in- 
most principle  first  bursts  forth  and  produces  a  new  germ.  But  in 
all  the  first- begotten  everything  was  born  in  an  order  the  inverse  of 
this  our  natural  order.  All  other  things  may  be  concluded  from 
comparison  with  what  has  been  said  above. 

8» 


90  ON  THE   WORSHfP 

from  me.  That  thou  mayest  know  the  difference  between 
them,  behold !  I  will  open  heaven  to  thee,  and  I  will  fold 
the  rays  of  thy  vision  in  mine  :  and  instantly  having  open- 
ed his  eyes,  Contemplate,  said  she,  my  Paradise  ;  stretch 
out  thy  sight  far  and  wide,  and  tell  me  whether  thou  seest 
here  any  limits  and  boundaries,  as  in  thine  ;  whether  any- 
thing here  rises  and  at  the  same  time  sets ;  all  is  perpetual 
in  its  rising,  in  its  light,  and  in  its  life  ;  what  is  in  my 
paradise  also  appears  in  thine ;  *  but  only  as  a  shade,  and 

*  It  is  said  that  the  celestial  Paradise  is  opened,  and  that  what- 
soever is  in  it  is  shadowed  in  the  terrestrial  one  ;  consequently  that 
one  is  represented  in  the  other,  as  will  be  seen  confirmed  more  clear- 
ly in  what  follows :  for  such  is  the  established  correspondence,  that 
by  natural  and  moral  truths,  by  means  of  the  transpositions  only  of  the 
expressions  that  signify  natural  things,  we  are  introduced  into  spirit- 
ual truths,  and  vice  versa,  and  thus,  as  it  were,  from  one  Paradise 
into  another.  For  the  sake  of  illustration,  let  one  or  two  examples 
suffice,  as  first.  Light  reveals  the  quality  of  its  object^  but  the  quali- 
ty of  the  object  appears  according  to  the  state  of  the  light,  where- 
fore the  object  is  not  always  such  as  it  appears ;  as  in  the  case  of 
beauties,  if  they  are  objects  viewed  in  varied  light.  Now  if  instead 
of  light  we  take  intelligence,  the  quality  of  the  object  of  w^hich  is 
the  truth  of  a  thing;  since  intelligence  is  universally  allowed  to  be 
spii-itual  light,  this  conclusion  follows :  Intelligence  discovers  the 
truth  of  a  thing,  but  the  truth  of  a  thing  appears  according  to 
the  state  of  the  inteUigence ;  wherefore  that  is  not  always  true 
which  is  supposed  to  be  true.  In  like  manner,  if  instead  of  intel- 
ligence wisdom  be  called  into  correspondence,  the  object  of  which 
is  good ;  it  then  follows,  Wisdom  manifests  goodness,  but  the 
goodness  of  a  thing  appears  according  to  the  state  of  the  wis- 
dom ;  wherefore  that  is  not  always  good  that  is  believed  to  be 
good.  To  take  yet  another  example,  for  correspondences  of  this 
sort  are  infinite,  yea,  there  are  correspondences  of  all  things :  Har- 
mony flowijig  from  the  union  of  natural  beings  is  not  given 
tvithout  a  principle  of  harmony  from  a  superior  union  in  nature, 
which  conjoins  singular  things  universally,  and  the  universe 
singularly  :  Now  if  instead  of  harmony  we  say  concord,  and  in- 
stead of  union,  love,  and  instead  of  natural  beings,  human  minds, 
then  this  truth  results    from  the  proposition :   Concord  flowing  Jr am 


AND   LOVE  OF  GOD.  91 

that  opake,  and  in  every  point  of  it  a  boundary  and  end. 
Look  now  at  the  fountains  of  the  goodnesses  of  which  thou 
art  sensible  :  but  look  at  that  Only  One  from  which  they 
all  flow  ;  from  thine  thou  niayest  enter  into  mine,  where- 
fore I  will  now  dismiss  thee.  When  these  words  were 
ended  a  kind  of  very  thin  veil  being  drawn  over  his  sight, 
he  felt  himself  brought  back  into  the  place  of  his  school : 
but  his  sight  was  dizzy,  as  when  we  pass  from  a  most 
serene  light  into  what  is  doubtful  and  shady. 

56.  After  some  time,  when  he  again  beheld  his  grove, 
continuing,  as  it  were,  in  suspense,  he  began  to  revolve  in 
his  mind  what  all  this  meant,  when  he  seemed  to  be  wrapt 
out  of  himself;  is  not  this,  said  he,  the  very  place  where 
I  lately  was?  Are  not  these  the  same  flowers,  the  same 
fruits,  the  same  clusters,  which  I  just  now  saw  ?  I  have 
not  been  removed  from  the  place,  but  where  have  I  been  ? 
And  where  now  is  that  love  in  the  bosom  of  which  I  was 
held  ?  Where  is  that  Heaven  which  was  opened  to  me  in 
so  great  a   light  ?    Am   I  fallen  down  or   am  I  deluded  1 

the  love  of  hmnan  minds  is  not  given  without  a  principle  of  con- 
cord in  superior  love,  which  may  consociate  singular  minds  uni- 
versally,  and  their  universal  society  singularly.  Or,  if  ir^tead  of 
harmony,  we  adopt  the  terms  satisfaction  or  happiness;  and  instead 
of  union,  the  term  love,  as  before,  but  souls  instead  of  minds,  then 
the  following  canon  results  :  Happiness  flowing  from  the  mutual 
love  of  souls,  is  not  given  without  a  principle  of  love  in  Heaven^ 
or  in  God  Himself,  who  unites  singular  souls  universally,  and 
the  universal  society  oj  souls  singularly.  But  if  instead  of  this 
love  we  take  another,  it  will  instantly  appear  what  kind  of  union 
thence  results,  for  as  the  quality  of  the  love  is,  such  is  the  union. 
From  these  and  an  infinity  of  similar  cases,  it  is  evident  in  what 
manner  it  is  allowed  to  pass  from  a  terrestrial  Paradise  into  a  celestial 
one,  and  to  be  instructed  from  the  one  concerning  the  goodnesses 
and  truths  of  the  other  :  but  from  propositions  not  true  result  falsities, 
and  thus  we  are  not  introduced  into  Paradises.  These  things  how- 
ever will  become  still  more  evident  from  the  series  of  the  things 
which  ibllow.  . 


92  ON  THE  WORSHIP 

And  when  he  was  most  intent  on  these  inquiries,   so  that 
the  intention  itself  made  his    bosom  beat,  Tell  me,  my 
wisdoms  !    said  he,    I  intreat  you  by  God,  where  I  have 
been  ;  rescue  me    from  this  darkness.     He  also  moistened 
his  prayers  with  tears.     Then  said  one  of  his  wisdoms. 
Believe  not,  my  lord,  that  thou  hast  been  wrapt  on  high 
from  this  place,  and   art  thence  fallen  down  again ;  here 
we  are,   and  here  we  have  been :  but  thou  art  not  alone 
with  us,  thou  remainest  yet  in  His  bosom  where  He  holds 
thee  intimately,   as  I  see  with   mine  eyes,   and  thou  also 
feelest ;  it  is  only  the   shade  of  thy   sight  which  obstructs 
thy  view ;  if  that  veil,  which  I  see  in  thee  to  be  a  very 
thin  one,  be  a  little  withdrawn.  He  will  again  appear ;  for 
He   is  in  our   inmost  principles,   and  also   in  the  highest. 
Himself  and  His  heaven    being  in  the  former  and  the  lat- 
ter ;  all  inmost   principles  are  full  of  His  rays,  and  where 
His  rays  are,  there  is   His  sight    from  the   highest  or  His 
throne,  consequently   His   presence,  for  rays  continue  ob- 
jects to  the  sight.     The  sight  of  thine  eye  w^as  willing  to 
believe  me,  that   there  were,  as  it  were,  ladders  and  steps, 
by  which  He  might  descend  from  His  highest  principles  to 
our  inmost ;  but  I  smiled  at  its  ludicrous  conjectures,  and 
often  said  to  it,  thou  art  deceived,   but  suffer  thyself  to  be 
taught  by  thy  mind,  that  descent  is  given  not  from  highest 
principles  to  inmost,  but  from  highest  to  inferior  principles, 
and  from  inmost  to  exterior,  where   thou   residest ;  be  not 
so  dull  and  unsettled  in  giving  credit  to  what  I  say,  for  we 
are  more  concealed  from  thee  because  we   are  there  also : 
our  soul,   which  is  in  the   inmost  principles  of  thy  body, 
from  its  supreme  principles  both   sees   and  feels  also  the 
most  minute  things  which  are  doing  in  its  kingdom ;  *  but 

*  It  is  clearly  discoverable  from  all  the  phenomena  of  our  bodies, 
that  the  soul  has  so  organically  formed  its  body  as  to  be  conscious  of 
whatsoever  happens  in  its  extreme  parts,   the  outermost  or  hollow 


AND  LOVE  OF  GOD.  93 

when  it  descends  to  thee,  or  its  sight,  that  thou  also  mayest 
see,  it  descends  as  by  ladders  and  steps  ;  what  then  must 
be  the  case  with  Him  who  is  in  its  inmost  principles  ?  But 
He  is  also  in  outermost  principles;  nevertheless  unless  our 
mind,  like  a  gate,  is  opened  inward,  He  does  not  appear  ; 
for  nature  is  opake,  nor  is  He  transparent  by  His  own 
light  itself,  unless  the  hinge  be  turned.  This  now  is  the 
reason  why,  when  thou  retiredst  interiorly  within  thyself, 
thou  wast  led  to  suppose  thyself  to  be  wrapt  above  or  out 
of  thyself;  but  Heaven,  which  is  also  called  the  kingdom 
of  God,  is  interiorly  within  us  ;  our  minds  are  such  as  to 
be  capable  of  turning  two  ways,  as  upon  hinges,  viz.  in- 

parts  of  the  viscera,  and  in  their  windings  and  pores,  so  that  from 
the  first  moment  of  its  life  it  keeps  all  and  singular  things  under  its 
auspices,  and  arranges  them  according  to  circumstances.  That  the 
sense  of  all  things  flows  in  to  the  soul,  is  evident  from  the  hai-monies 
of  modes,  of  v.'hich  our  mind  is  made  sensible  alike  before  and  after 
the  perfection  of  its  understanding,  as  was  observed  above  ;  and  from 
the  changes  of  state  of  all  the  viscera  altogether  according  to  every 
turn  of  circumstances,  which  is  rendered  manifest  in  the  stomach, 
the  intestines,  the  liver,  the  kidneys,  and  the  rest  of  the  viscera  ; 
moreover  also  from  her  fibres,  which  mark  the  whole  organical 
texture  ;  they  are  her  rays  ;  wherefore,  wheresoever  they  are,  she 
herself  also  is-  present,  or  she  sees  and  feels  from  her  supreme  prin- 
ciple :  for  in  those  principles  she  resides  in  her  most  simple  form,  that 
from  them,  as  centres,  she  may  behold  and  govern  her  whole  king- 
dom and  all  its  circumferences.  That  every  fibre,  or  ray,  is  an 
actual  substance,  formed  after  the  image  of  its  principle  fiom  which 
it  flows,  will  be  clearly  demonstrated  below.  When  therefore  the 
soul  is  made  sensible  of  anything  from  her  most  simple  fibres,  she  is 
then  made  sensible  from  inmost  principles ;  but  when  she  is  made 
sensible  from  forms  produced  out  of  herself,  or  her  fibre,  she  is  then 
made  sensible,  not  from  inmost  principles,  but  from  those  which  are 
out  of  or  beneath  herself  For  all  compound  forms  ai'e  substances 
by  themselves,  and  have  their  proper  predicates,  the  inmost  princi- 
ples of  which  are  nevertheless  occupied  by  the  soul ;  in  this  manner 
she  is  said  to  go  forth  to  her  sight,  or  to  descend. 


94  ONTHEWORSHIP 

wards  and  outwards,  or  upwards  and  downAvards  ;  for  there 
are,  as  it  were,  two  ways,  or  places  of  reception  of  two 
guests.  Into  our  minds  also  two  lights  flow  in,  one  which 
is  called  spiritual,  from  the  Supreme  and  his  love  ;  the 
other  natural,  from  the  sun  of  our  world  and  its  heat  ; 
these  lights  meet  together  in  our  minds,  and  from  their 
meeting  together  they  become  as  centres  of  the  whole  uni- 
verse, viz.  of  heaven  and  of  the  world ;  hence  from  them, 
as  from  centres,  it  is  allowable  to  expatiate  with  new  vision 
into  all  the  circumferences  of  the  universe,  and  to  examine 
each  paradise,  as  it  were,  with  twin  eyes.  By  this  way 
the  love  of  the  Supreme  has  introduced  thee  to  Himself; 
He  only  lifted  up  the  little  shade,  and  filled  thee  with  His 
own  love,  in  consequence  whereof  thou  savvest  thyself  in 
inmost  principles.  But  understand  also  the  reason  of  this, 
viz.  that  thus  he  might  accomplish  the  grand  circle  of  crea- 
tion, and  might  draw  together  to  Himself  the  circles  of 
universal  nature,  so  as  to  be  the. Last  of  them  all,  as  He  is 
the  First ;  for  by  our  minds  universal  nature  is  introduced 
to  her  Supreme ;  wherefore  thou  art,  or  thy  mind  is,  the 
bond  and  medium,  by  love,  of  all  things  which  have  been 
created  :  thus  now  heavenly  things  are  joined  with  earthly, 
and  earthly  with  heavenly.  Thou  askedst  also  just  now, 
what  was  the  subject  of  the  discourse  between  us  and  the 
sacred  intelligences  ?  I  will  now  tell  thee  ;  they  were  or- 
dered, that  as  often  as  they  descended  into  thy  paradise, 
they  should  first  always  enter  thy  two-doored  Helicon,  as 
a  temple  or  sacred  edifice,  and  not  visit  the  earth  until 
they  had  saluted  us;  and  when  they  return,  that  they 
should  introduce  thy  intelligences  to  us;  they  call  us 
their  daughters,  their  images,  but  now  their  sisters ;  we 
will  unbar  the  gate.  But  behold !  they  already  present 
themselves  and  approach  !  Before  however  he  could  lift 
himself  up  to  meet  them,  they  were  at  hand.  Thus  this 
scene  was  closed,  which  was  the  fourth  in  order. 


AND   LOVE    OF  GOD.  95 

SECTION  THIRD. 

CONCERNING    THE    LOVE    OF    THE    FIRST-BEGOTTEN. 

57.  While  our  first-begotten  was  about  to  raise  himself 
from  his  couch,  he  was  drawn  back  by  a  kind  of  spontane- 
ous force  ;  nor  could  he  yet  see  those  sacred  strangers  who 
had  been  announced  ;  for  his  sight  still  wandered  in  am- 
biguous light  and  shade.  But  presently  having,  as  it  were, 
wiped  his  eyes,  he  beheld  himself  surrounded  by  innumer- 
able infant  girls,  instituting  a  kind  of  sport  by  winding 
dances  ;  they  had  all  of  them  beautiful  countenances,  and 
were  like  painted  images  of  laughter  ;  their  hair  was  made 
up  in  knots  with  golden  clasps  ;  their  foreheads  were  orna- 
mented with  bright  gems ;  in  other  respects  they  were 
clad,  not  with  precarious,  but  native  ornaments,  for  they 
were  naked,  divided  indeed,  but  yet  conjoined  and  undi- 
vided by  whirling  chaplets,  the  border  of  which  was  press- 
ed by  each  in  association  ;  their  sport  was  directed  into 
perpetual  orbs,  by  which,  like  Euripuses,*  they  flowed  to 
their  goals  :  the  form  itself  marked  the  goal,  which  some- 
times was  interior,  as  it  were,  concentrating  itself,  but 
sometimes  more  elevated,  being  prominent,  like  the  figure 
of  an  obelisk  or  pillar  ;  into  these  goals  they  insinuated 
themselves  by  circuits  and  a  kind  of  spiral  line,  both  in- 
wards and  upwards,  always  with  a  rapid  motion  ;  and  thus 
again  and  again,  until  at  length  they  entered  by  orderly 
influx  to  the  very  couch  itself,  where  the  first-begotten  was 
sitting;  and  what  was  wonderful  to  see,  they  then  sud- 
denly became  effulgent  like  lights  or  little  stars,  the  rays 
of  which,  shooting  forth  from  each,    as  centres,  towards 

*  Euripus  was  a  narrow  sea  between  Beotia  and  Eubcea,  which 
ebbed  and  flowed  seven  times  in  twentyfour   hours.  —  Tr. 


96  ON   THE   WORSHIP 

the  circumferences,  formed  a  kind  of  luminous  and  glitter- 
ing circuit,  like  a  girdle,  around  this  globe  or  tuft ;  and 
instantly  they  all  embraced  each  other  by  one  im[)ulse. 
Sometimes  also  they  seemed  to  cut  off  from  their  numbers 
some  of  their  company,  and  when  our  young  man  was  in- 
dignant at  it,  and  wished  to  restore  them  aorain  to  their 
harmony,  they  flowed  back  again  into  order  of  themselves, 
without  his  interference  ;  and  that  he  might  not  indulge 
greedily  in  these  sights,  lo  !  instantly  all  was  at  an  end ; 
and  when  in  vain  he  would  recall  them  to  sight,  and  be- 
came anxious,  he  questioned  his  wisdoms,  when  he  had 
called  them  to  him,  with  a  quick  and  tremulous  voice, 
whether  they  had  beheld  these  infantile  sports,  entreating 
them  to  explain  to  him,  if  anything  lay  more  deeply  con- 
cealed under  this  jocular  show  than  what  immediately 
struck  the  sight?  In  reply  to  this  question,  the  first  of  the 
wisdoms  thus  answered  with  a  smile  :  They  were  the 
celestial  wisdoms  and  intelligences  whose  coming  we  an- 
nounced, under  the  appearance  of  infants;  for  they  put  on 
whatsoever  forms  they  please,  and  imitate  all  actions,  re- 
presenting thereby  whatsoever  we  express  by  the  words  of 
discourse  ;  for  the  discourses  of  the  heavenly  beings  are 
merely  representations,  as  are  also  the  discourses  of  our 
minds  ;  thus  they  insinuate  everything  with  delights,  and 
with  life,  and  give  it  clearness  and  permanence  in  our 
minds  :*  nor   do  they   give    forth  the  least  sign,  or  stir  a 

*  The  discourses  of  all  celestial  intelligences  are  mere  representa- 
tions by  images,  which  actually  exist  before  them,  and  arc  so  contriv- 
ed that  hence  every  truth  may  plainly  and  clearly  shine  forth  before 
our  pure  eyes  ;  he  who  understands  those  representations  understands 
also  the  discourse  of  heavenly  beings,  or  heavenly  discourse.  Simi- 
lar also  are  the  representations  of  our  minds  by  their  ideas ;  for  that 
we  do  not  think,  or  conceive  and  bring  forth  the  principles  of  things, 
by  expressions  and  words  of  doubtful  interpretation,  is  sufficiently 
evident  from  a  slight  reflection  on  the  purer  modes  of  tiie   operation 


AND   LOVE   OF  GOD.  97 

Step,  in  which  there  is  not  concealed  something  sublime 
and  mysterious  ;  we  have  beheld  this,  not  with  our  eyes, 
but  with  our  minds  ;  wherefore  to  remove  from  thy  mind 
all  anxiety  of  doubt,  I  will  unfold  to  thee  the  above  sport. 
Every  one  of  us,  as  thou  sawest,^vith  a  glad  and  handsome 
face,  under  an  aspect  of  love,  represented  some  goodness ; 
for  in  proportion  to  the  number  of  goodnesses,  inasmuch  as 
they  are  sweetnesses,  is  the  number  of  our  loves :  the  gold 
with  which  thou  sawest  our  hair  tied  into  a  knot,  is  a  badge 
of  goodness  and  innocence,  wherefore  the  first  of  ages,  or 
our  infancy,  is  called  golden.  The  sport  itself  of  loves  or 
goodnesses  had  reference  to  the  truths,  which  are  born 
from  a  series  of  progressive  goodnesses ;  the  gems,  with 
which  the  foreheads  were  adorned,  are  also  badges  of  truth. 
The  chaplets  which  they  mutually  laid  hold  of,  and  by 
which  they  were,  as  it  were,  chained  together,  were  the 
bands  which  bind  together,  and  thus  connect  in  order  the 
forms  of  truths.  The  pleasantnesses  flowing  from  the 
sport  itself,  or  from  the  harmony  of  form,  are  gratifications 
or  happinesses,  consequently  new  goodnesses,  which  thence 
finally  arise.     The  bendings  to  a  kind  of  goal,  inwards  to- 

of  our  minds ;  for  we  can  conceive,  think,  conclude,  in  a  moment  of 
time,  more  things  than  it  is  possible  to  utter  and  express  by  words  of 
speech,  or  by  writing,  in  the  space  of  a  whole  day  :  words  are  only 
then  of  aid  when  we  are  disposed  to  utter,  by  speech,  the  things 
which  are  thus  born:  the  veriest  life  of  our  intelligence  is  in  repre- 
sentations of  this  sort,  wherefore  in  this  respect  our  minds  are  like  the 
minds  of  heavenly  beings.  But  the  reason  why  we  cannot  so  dis- 
tinctly perceive  these  things  in  ourselves,  is,  because  we  indulge 
more  and  sooner  in  the  activity  of  our  imagination  than  of  our  thought ; 
for  expressions  are  represented  in  the  imagination  under  a  species  of 
ideas,  and  vice  versa.  Nor  could  our  first-born  enjoy  any  other  dis- 
course, since  he  was  yet  alone,  nor  had  any  one  to  converse  with  ; 
consequently  as  yet  he  had  a  pure  mind  like  that  of  heavenly  beings, 
but  clothed  with  a  heavy  body,  that  he  might  be  an  inhabitant  of  the 
earth. 

9 


9S  ON   THE   WORSHIP 

wards  a  centre,  or  upwards  towards  a  summit,   was  the 
unanimous  agreement  of  all  truths  directed  towards  one 
good,  or  the  best  of  goods ;  and  the  reason  why  they  were 
suddenly  resplendent  when  they  approached  to  thy  couch, 
originated  in  the  very  essential  love  of  the  Supreme,  or  the 
best,  in  whose  bosom  we  saw  thee  sitting.     The  rays  flow- 
ing forth  from  each  into  the  circuit,  is  the  common  bond 
which  connects  each  universally,  and  the  universal  chorus 
singularly  ;  for  such  is  the  determination  and  connexion  of 
every  form  which  is  given  in  nature  ;*  wherefore  also  they 
embraced  each  other  by  one  impulse.     But  the  reason  why 
some  of  their  company  escaped  from  the  rest,  and  returned 
again  of  themselves  into  harmony,  while  thou  wast  indig- 
nant, and  was  endeavoring  to  recall  them,  was,  that  thou 
thyself  mightest   discern  clearly  that  nothing  flows  from 
thee,  but  that  all  things  flow  together  from  the   Supreme 
and   His  love,  into  their  order   and  union  :  he  excited   a 
certain  species  of  indignation  or  grief,  to  the  intent  that 
thou  mightest  learn,  that  nothing  is  thine  which  thou  sup- 
posest  to  be  thine :  for  we  are  powers,  or  organs,  and  in- 
struments of  life,  and  thus  mediations,   by  which  the  last 
goes  and  returns  to  the  first  and  the  first  to  the  last ;  con- 
sequently, that  all  things  which  are  created  flow  to  him  by 

*  All  forms,  whatsoever  be  their  nature,  agree  in  this,  that  from 
sinojular  their  essences  or  essentials,  which  determine  the  form,  bonds 
flow  to  the  circumference  or  circuit,  and  there  constitute  a  kind  of 
common  bond  ;  therefore  the  part  which  is  not-  connected  by  that 
bond,  is  no  longer  a  part  of  that  form  or  body,  but  is  rejected  as 
spurious;  that  this  is  the  case  is  clear  in  our  own  body, and  in  singu- 
lar its  members,  or  organical  forms;  in  like  manner  in  the  forms  of 
truth  and  good  ;  and  also  in  every  society,  particular  and  general, 
which  has  reference  to  a  similar  form  ;  but  instead  of  a  common  bond 
we  must  substitute  those  things  which  correspond.  Thus  from  na- 
tural forms  we  may  be  perfectly  instructed  concerning  all  things  in 
all  other  forms. 


AND  LOVE   OF  GOD.  99 

[or  through]  thee,  and  thus  subsist  perpetually  as  they 
were  made;  for  subsistence  is  perpetual  existence,  and 
conservation  is  perpetual  creation :  this  was  the  very  end 
of  the  above  sport. 

58.  While  he,  as  it  were,  immersed  his  greedy  mind  in 
these  sayings,  being  struck  with  the  last  remark,  that  no- 
thing was  his  own  which  he  supposed  to  be  his  own,  he 
began  to  consider  with  himself,  and  to  ask.  Is  this  a  jocose 
observation  which  has  penetrated  my  ear?  Is  it  not  my 
own,  that  I  perceive,  that  I  feel,  that  I  distinguish  good- 
nesses, that  I  give  one  a  preference  to  another  1  Do  not  I 
belong  to  myself  v/hen  yet  I  seem  to  belong  to  myself?  If 
these  things  are  not  mine,  they  are  all  vain  names,  and  like 
volatile  feathers,  nor  would  there  be  any  difference  between 
my  life  and  a  shadow,  or  nothing.  While  he  thus  grew 
conceited  with  his  thoughts,  he  placed  himself  nearer  to  his 
wisdom,  and  taking  her  by  the  hand,  he  said.  What  is  this 
that  thou  hast  told  me,  that  nothing  is  my  own  which  I 
suppose  to  be  my  own,  and  that  I  am  only  a  power?  Are 
you  disposed  thus  to  entertain  me  with  a  joke?  Do  not  I 
speak  with  thee  from  myself?  And  when  he  began  to  grow 
warm,  the  wisdom,  to  appease  the  increasing  heat,  begged 
his  pardon,  and  said,  I  durst  not  venture  to  jest  with  thee, 
my  lord  ;  but  again  I  repeat  that  nothing  is  thine  own 
which  thou  supposest  to  be  thine  own ;  thou  art  only  a 
power,  which  from  itself,  or  from  its  own,  has  no  activity; 
but  thou  art  a  power  more  noble  than  all  created  powers ; 
thou  art  a  kind  of  jewel,  yea,  thou  art  t!ie  delight  of  Heaven 
itself;  thou  bearest  its  treasures,  and  leadest  its  triumphs  : 
but,  my  lord,  do  not  grasp  my  hand  so  hard,  for  possibly^ 
when  thou  hast  heard  all,  thou  wilt  let  go  my  hand ;  dost 
thou  not  know,  that  no  force  excites  powers,  except  what 
flows-rin  from  without?  Both  Heaven  and  earth  flows-ia 
into  thee  with  their  valuables  and  goods,  but  they  are  out 


100  ON   THE    WORSHIP 

of  thee  ;  thou  receivest  those  things,  and  actest  as  from 
borrowed  forces  ;  does  thine  ear  hear  anything,  unless  the 
modulated  air  brings  in  sounds  ?  Hence  is  the  force  which 
causes  hearing  :  dost  thou  taste  anything,  unless  food  be 
brought  to  thy  tongue?  Hast  thou  any  smell,  unless  the 
volatile  particles  floating  in  the  air  touch  the  fibres  of  that 
organ  ?  Are  the  organs  of  thy  body,  or  the  viscera,  enabled 
to  perform  their  offices,  unless  the  influent  air  alternately 
expands  thy  lungs?  All  those  things  are  only  organs  and 
instruments,  or  are  powers  which  have  no  activity  without 
a  force  operating  upon  them  from  without.*     Consider  only 

*  If  we  examine  the  organs  and  viscera  of  our  bodies,  the  greater 
and  the  lesser,  or  as  many  as  can  be  viewed  and  discovered  by  the 
eye  or  the  microscope,  it  will  appear,  that  no  one  of  them  can  act  or 
operate,  unless  something  from  without  flows-in,  which  gives  it  the 
power  of  acting ;  for  whatsoever  flows-in,  from  the  motion  of  its  in- 
flux, derives  and  communicates  that  active  force  ;  the  heart  cannot 
be  excited  to  its  systoles  and  diastoles,  except  by  the  blood  of  the 
vena  cava,  which  is  poured  into  its  right  auricle,  and  by  the  pulmon- 
ary blood,  which  is  poured  into  the  left;  the  liver  is  not  excited  tp 
its  operations,  unless  by  the  blood,  which  is  first  infused  into  the  vena 
portJE.  Nor  is  the  stomach  excited  to  its  modes  of  digestion  and  tri- 
turation, except  by  aliments  with  which  it  is  loaded  through  the  gullet ; 
also  by  the  spirit,  which  is  infused  continually  from  the  cerebellum 
into  its  fibres.  Our  muscles  themselves  deiive  motion  from  a  similar 
spirit  infused  into'  their  fibres,  thus  not  from  themselves  but  from 
a  force  applied  from  without,  or  extrinsically ;  it  is  said  extrin- 
sically,  or  from  without,  whether  it  flows-in  from  what  is  superior,  or 
from  what  is  inferior,  also  from  what  is  interior,  and  thus  is  not  self- 
inherent;  but  when  this  force  is  joined  or  adapted  to  a  power,  and 
ihe  latter  is  thus  acted  upon,  then  it  appears  as  if  the  power  alone 
acted  from  itself,  for  the  active  force,  as  a  principal  cause,  being  joined 
to  the  passive  force  as  an  instrumental  cause,  they  both  constitute  one 
efficient  cause,  because  they  act  together  ;  nevertheless  that  they  are 
separate,  and  capable  of  being  separated,  appears  from  all  that  has 
been  said  ;  wherefore  all  our  viscera  and  organs  in  themselves  are 
naked  powers,  that  is,  have  the  j^cwer  of  acting,  hut  not  from  them- 
selves, for  they  must  either  admit,  or  invite,  their  force  out  of  them- 


AND   LOVE   OF   GOD.  101 

the  eye  how  it  sees  nothing  unless  it  be  ilkiminated  :  close 
it  up  with  its  eye  brows,  and  thou  wilt  perceive  that  the 
light  itself  is  that  active  force  which  enables  thee  to  distin- 
guish its  discriminations,  or  images  and  objects.  But 
this  latter  light  is  of  the  sun,  whereas  the  other  light,  which 
has  life  in  it,  is  that  from  which  thou  hast  intelligence  and 
thy  very  mind ;  suppose  not  however  that  this  light  is  in 
thee  as  thy  own,  and  that  it  is  not  conveyed  into  thine 
understanding  as  the  other  light  is  conveyed  into  thine 
eyes :  whence  are  the  goodnesses  which  thou  feelest  and 
discernest;  are  they  from  thyself  or  from  Heaven  ?  They 
are  not  thine,  neither  are  other  things  thine,  which  are 
thence  formed,  as  from  their  principles ;  for  one  thing  is 
derived  by  a  continual  series  fiom  another,  and  He  who 
gives  and  rules  the  one,  gives  and  rules  the  other,  for  He 
gives  thee  to  feel  that  it  is  brought  from  Heaven.  I  will 
give  thee  a  demonstration  of  this ;  I  will  intercept  that 
light  which  flows-in  through  thy  mother,  or  our  soul,  and 
thou  wilt  perceive  whence  thou  hast  understanding  and 
will.  And  presently  she  seemed  as  it  were,  to  retire,  on 
which  occasion,  finding  his  whole  mind  overshadowed,  he 
was  desirous  to  cry  out,  Whither  art  thou  gone,  my  wisdom  ; 
but  his  voice  was  stifled  in  his  lips,  and  he  would  have 
fallen  down  in  astonishment,  as  in  a  swoon,  unless  suddenly 
she  had  appeared  again.  Perceive  now,  said  she,  what  is 
thine  own,  and  how  far  thou  differest  from  the  nature  of  a 
log  ;  but  I  did  not  remove  myself,    I  prayed  only  that  our 

selves  ;  and  if  they  invite,  there  is  another  force  out  of  that,  which 
gives  them  the  abiUty  to  invite,  as  the  action  of  the  lungs  or  respira- 
tion, or  other  similar  cases  ;  for  one  thing  hanirs  from  another,  as  a 
chain  from  its  links,  and  all  things  from  their  first  principle  ;  nor  is 
anything  else  moved  by  itself,  not  even  fire,  as  will  be  demonstrated 
below.  But  that  all  powers  may  be  excited  suitably  to  their  forms, 
as  many  active  forces  are  created  as  may  correspond  to  these  powers, 
which  are  passive. 
9* 


102  ON  THE  WORSIHP 

mother,  from  the  necessity  of  changing  the  state,  might 
remit  something  of  the  effect  of  that  light ;  hence  came 
the  darkness  which  bhnded  thy  mind.  Hast  thou  not  heard 
from  her  in  her  discourses  with  us,  that  thou  livest  under 
her  auspices,  and  that  that  light  which  flows-in  into  thee, 
is  from  her,  because  by  [or  through]  her  ?  There  is  only 
One  who  lives,  and  inasmuch  as  we  live  from  Him,  we  also 
act  from  the  same  ;  and  if  we  live  and  act  from  Him  we  are 
in  Him. 

59.  On  hearing  these  words,  being  a  little  composed,  with 
his  finger  applied  to  his  forehead  contracted  towards  the 
eye-brows,  he  considered  with  himself,  and,  as  it  were, 
looked  into  himself;  for  to  give  greater  liberty  to  his  mind, 
he  removed  the  light  from  his  eyes :  and  when  he  had 
compared  his  reasons,  having  let  the  light  again  into  his 
eye,  and  removed  the  wrinkles  from  his  forehead,  he  ad- 
dressed his  wisdom  cheerfully  and  courteously  :  I  discover 
says  he,  that  1  have  rashly  claimed  each  sight  to  myself,  as 
my  own.  for  it  must  of  necessity  be  that  I  live  and  subsist 
from  the  being  of  Him,  from  whom  I  am  and  have  existed, 
otherwise  connexion  would  be  broken,  and  communication 
intercepted  :  nevertheless  I  seem  to  myself  to  be  able  to  will 
all  that  which  involves  any  act  in  mind  and  body ;  has  He 
not  attributed  that  to  myself  as  my  own,  which  by  His 
force  is  communicated  to  my  power,  for  this  appears  ac- 
quired, inasmuch  as  it  recurs  as  often  as  I  am  pleased  to 
excite  it :  but  I  still  perceive  that  the  thread  is  not  quite 
unravelled  ;  give  me,  I  pray,  quickly  the  clue  to  it,  as  thou 
hast  begun.  Then  his  wisdom,  by  her  intuition  fixing  his 
sight  in  herself,  addressed  him  in  these  words  :  Thou  seemest 
to  be  able  to  reflect  on  what  is  communicated  to  thee,  and 
to  recall  it,  but  it  does  not  thence  follow  that  it  is  thine ;  dost 
thou  not  intend  and  act  all  things  from  an  end  ?  Does  not 
the  end  rule  the  cause,  and  the  cause  the  effect  ?     Our  ends 


AND  LOVE  OF  GOD.  103 

in  all  cases  are  loves,  or  the  goods  which  we  love ;  our 
sportive  infants  therefore  represented  goodnesses  under  the 
appearance  of  loves.  Didst  thou  not  observe  lately  a  ring- 
dove on  the  tops  of  our  trees,  how  violently  he  beat  the  air 
with  his  wings  1  He  beheld  his  consort  dove,  and  the  nest 
which  contained  her  young;  this  was  the  cause  of  his  so 
rapid  flight;  it  seemed  also  to  him,  to  be  his  own  power 
by  which  he  vibrated  his  wings,  and  took  the  shortest  way 
to  his  nest ;  but  they  were  his  loves,  his  fledged  young,  and 
his  mistress,  which  excited  his  mind,  and  his  mind  which 
moved  his  wings  ;  what  therefore  rules  the  cause,  this  also 
rules  the  effect,  for  the  cause  of  the  cause  itself  is  also  the 
effect.  The  case  is  similar  in  ourselves  :  our  loves,  nu- 
merous as  they  are,  hold  the  reins,  and  excite  and  govern 
our  minds;  by  them  we  are  drawn,  and  them  we  follow; 
and  inasmuch  as  we  follow,  we  seem  to  act,  because  we 
vibrate  the  wings  of  our  mind  accordingly,  and  exercise  the 
power  of  our  body  ;  we  also  run  the  shortest  way,  nor  do  w^e 
turn  aside  unless  something  opposes,  in  consequence  of 
which  opposition  the  shortest  way  is  sometimes  turned  into  a 
circuitous  way  :  nothing  but  love  excites  that  which  is  com- 
municated to  our  minds  :  if  another  love  also  flows-in  from 
another  quarter,  we  balance  betw^een  both,  and  because  our 
reflection  is  directed  to  that,  which  in  such  case  determines 
our  compliance  with  one  or  the  other,  we  suppose  this  to  be 
our  own.  Love  is,  as  it  were,  the  charioteer,  who  holds  the 
reins  and  governs  us  as  horsemen  or  horses,  and  darkens 
our  minds,  and  persuades  us  that  we  sit  as  princes  or  leaders 
in  the  chariot :  or  if  love,  like  a  ready  servant,  runs  before, 
he  hurries  us  along  with  him  in  harness,  like  biped  steeds ; 
this  harness  are  our  desires,  which  are  nothing  but  love  con- 
tinued, for,  like  bands,  they  conjoin  us  continually  to  it.  But 
love  not  only  draws  us,  it  also  impels  ;  for  in  universal  na- 
ture, wheresoever  there  is  attraction  there  is  also  impulsion, 


104  ON   THE   WORSHIP 

whence  come  all  equilibriums:*  fear  is  behind,  which  is  ur- 
gent to  prevent  our  falling  away  from  its  aspect  and  favor  : 
for  in  proportion  to  the  gratification  and  goodness  which  we 
experience  in  love,  is  the  unhappiness  and  misfortune  which 
we  feel  in  its  privation,  and  which  we  fear  according  to  the 
essence  and  degree  of  love ;  hence  we  are  bound  and  chain- 
ed in  the  middle,  before  and  behind,  and  only  act  as  we 
are  acted  upon  :  tell  me  now  what  is  yours,  or  the  will  of 
yours. 

60.  On  hearing  what  she  had  said,  when  we  balance  be- 
tiveen  hoo  loves^  he  could  with  difficulty  restrain  his  spirit  to 
the  end  of  her  discourse,  being  urgent  and  anxious  to  inquire 
what  those  two  loves  were  :  and  scarce  had  she  finished 
her  discourse,  when  he  interrupted  her,  and  with  great 
eagerness  asked  her  to  tell  him  what  that  other  love  was  ; 
I  am  acquainted,  said  he,  with,  only  one  love,  to  which  all 

*  That  equilibriums  result  from  action  and  re-action,  and  that  im- 
pulsion is  everywhere  where  there  is  attraction,  is  very  manifest 
from  the  phenomena  of  the  nature  of  the  universe,  and  also  from  the 
phenomena  of  animal  nature  ;  lor  whatsoever  we  attract  or  suck-in 
with  the  mouth,  the  palate,  the  tongue,  and  the  jaws,  this  in  like  man- 
ner is  impelled  by  the  activity  of  the  organs.  The  air,  which  is  drawn 
by  the  nostrils  and  the  lungs,  is  also  intruded  by  its  own  column,  and 
the  pressure  thence  arising.  The  chyle  is  enticed  into  its  veins,  and 
into  the  lacteal  vessels,  by  a  species  of  suction,  but  the  active  forces 
corresponding  to  it  are  continually  also  pressing  npon  it.  The  blood 
is  invited  into  all  the  viscera  from  its  great  trunks  and  branches,  ac- 
cording to  all  necessity  and  use,  but  there  is  in  the  vessels  and  arte- 
ries a  propulsive  force,  or  ;i  force  incitative  of  the  same  thing,  which 
is  infused  into  their  fibres.  So  in  all  other  cases,  not  only  in  quantities, 
but  also  in  every  quality,  which  results  from  the  disposition  and  com- 
position of  qualities.  From  which  consideration  it  follows,  that  they 
are  mere  equilibriums,  the  various  changes  of  which  produce  various 
effects  and  uses.  For  unless  there  were  two  forces,  active  and 
passive,  and  these  were  joined  to  each  other,  there  would  be  no 
equilibrium  of  anything,  still  less  would  any  effect  result  from  co- 
operation, by  the  change  and  renewal  of  the  equilibrium. 


AND  LOVE   OF  GOD.  10^' 

the  rest,  which  are  called  goodnesses,  conduct:  I  never 
remiiin  suspended  between  two,  nor  between  a  variety  of 
goodnesses,  for  one  instantly  appears  to  n}e  more  beautiful 
and  delicious,  in  proportion  as  it  is  nearer  to  our  Only 
One,  To  this  the  wisdom  replied,  witli  a  sigh  of  glad- 
ness, How  I  wish,  says  she,  that  thou  mightest  never  un- 
derstand more  than  one,  and  that  the  other  had  been  ban- 
ished at  the  utmost  distance  and  forever  from  our  Helicon  ! 
In  this  case  we  would  continue  ever  to  return  to  thee  an 
exchange  of  the  love  with  which  thou  lately  entreatedst 
us,  with  so  much  sweetness,  to  favor  thee;  but  allow  me 
first  to  describe  what  is  the  quality  of  our  love;  for  there 
is  nothing  which  lies  concealed  in  a  shade,  that  can  be 
made  to  appear,  unless  it  be  piesented  in  the  light;  after- 
wards, if  you  please,  I  will  proceed  to  show  what  is  pro- 
perly our  own,  what  is  freedom,  and  what  is  free-w  ill. 

61.  Emerging,  as  it  were,  out  of  a  mist,  into  a  clear 
atmosphere,  describe,  says  he,  and  if  you  are  able,  paint 
these  subjects  before  mine  eyes  :  I  earnestly  wish  that  that 
thin  veil  was  rent  asunder,  which  you  said  obstructed  my 
sight ;  hence  lama  little  angry  with  myself,  and  am  en- 
vious towards  you,  because  you  see  these  things  clearly 
without  me  :  how  comes  it  to  pass  that  your  mind  has 
more  of  discernment  than  mine?  She  replied,  with  an 
eye  of  tenderness,  we  w  isdoms,  as  to  our  minds,  are  un- 
der the  rule  of  thy  mother,  or  soul,  but  as  to  our  bodies, 
we  are  in  thy  Helicon,  or  under  thy  rule  ;  she  is  not  with 
thee  in  a  terrestrial  Paradise,  but  with  the  sacred  intelli- 
gences in  a  celestial  one  ;  hence  she  draws  the  knowledges 
of  goodnesses,  which  she  reflects  into  thy  mind,  by  [or 
through]  us  and  the  powers  of  our  body  ;  *  and  as  often 

*  It  is  said  that  the  minds  of  wisdoms  are  in  a  consecrated  place 
under  the  rule  of  the  soul ;  and  that  their  bodies  are  in  sanctuaries, 
or  in  her  mind,  which  is  called  rational  or  intellectual  ;  but  to  explaiu 


106  ON    THE   WORSHIP 

as  anything  flows-in  through  the  doors  of  thy  senses,  she 
tells  thee  what  she  sees  and  perceives  in  heaven  conforma- 
ble to  it ;  then,  as  like  excites  like,  the  idea  excites  its 

this  nioro  clearly,  it  is  to  hs  noted,  that  the  operations,  or  if  you  prefer 
the  expression,  the, activities  of  our  rational  mind,  are  only  the  com- 
mon activities  of  our  soul  in  its  principles,  v^hich  also  are  the  begin- 
nings of  the  fibres,  or  where  is  the  supreme  sphere  of  our  body,  and, 
as  it  v/ere,  the  Olympus  or  Heaven  of  other  spheres.  For  it  is  a 
known  thing,  that  all  forms  are  essential  determinations,  or  that  they 
are  determined  by  those  things  which  are  called  essences  or  the  es- 
sentials of  form  ;  these  essentials  not  only  design  and  produce  the 
form,  but  also  enable  it  to  enjoy  its  own  proper  natures  and  forces, 
and  to  act  from  them,  into  which  those  essentials,  or  essences,  flow-in, 
as  principles  or  reasons  into  their  causes;  the  activities  therefore  of 
the  form  thus  compounded  or  determined,  are  called  the  activities  or 
common  operations  of  a  piior  principle,  and  thus  may  be  likened  to 
the  forces  of  any  body,  which  flow,  as  in  us,  from  the  determinations 
of  its  own  mind  or  soul.  Such  also  are  our  minds  with  respect  to 
the  soul,  whence  it  may  be  concluded  v/hat  is  the  quality  of  the  mu- 
tual influx  of  the  one  into  the  other.  But  this  also,  as  being  an  in- 
teresting subject,  requires  explanation  :  those  very  essentials,  which 
are  detei-mining,  always  contrive  the  form,  which  they  prepare  for 
the  reception  of  similar  activities  or  forces  with  their  own,  or  if  you 
choose,  of  similar  modes,  and  thus,  as  parents,  adopt  them  in  such  a 
manner,  that  they  may  become  powers  of  receiving  similar  powers 
with  their  own,  consequently  common  forces;  for  no  form  conceives 
and  produces  another,  except  aceordin  i  to  the  type  of  its  own  nature  ; 
but  v/hereas  ail  active  forces,  which  initiated  that  power  into  its  acts, 
flow-in  from  without ;  and  whereas  those  forces  flow-in,  either  by  a 
prior  or  superior  way,  that  is,  by  the  way  of  the  soul,  or  by  a  posteri- 
or or  infeiior  way,  that  is,  by  the  way  of  the  senses,  in  all  the  tirst- 
hegotton,  consequently  in  Adam,  they  entered  by  the  way  of  the  soul, 
or  a  superior  way,  in  their  order  ;  whereas  in  us,  his  posterity,  they 
enter  by  the  way  of  the  senses,  or  an  inferior  way  ;  hence  the  ground 
of  the  distinction,  that  we  do  not  know  and  discern  goodnesses  from 
our  earliest  age,  or,  as  it  is  commonly  expressed,  that  our  ideas  are  not 
connate.  Still  by  a  prior  way,  or  that  of  the  soul,  those  active  forces 
flow-in  in  almost  all  brute  animals  ;  but  they  are  only  the  forces  of 
superior  nature;  wherefore  they  know,  their  first  nativity,  whatever 
may  be  agreeable  to  their  nature  ;  and  they  are  born  into  all  the  sci'- 


AND  LOVE   OF  GOD.  107 

type,  and  afterwards  the  type  its  idea  ;  one  thing  flows  into 
another  in  order,  and  arranges  itself,  and  elevates  itself  by 
degrees  to  those  things  which  correspond  ;  hence  it  comes 
to  pass,  that,  as  thou  saidest,  thou  discernest  not  beauties 
with  the  eyes,  but  their   goodnesses  and  usefulnesses  with 
the  mind ;  the  latter  are  actually  represented  to  thy  soul, 
partly  also  immediately  to  thy  mind,  for  nothing  is  felt,  or 
admitted  into  the  sensation,  except  from  those  things  which 
actually  are  ;  from   what  has  no  being  it  is  impossible  for 
anything  to  exist,  and  out  of  nothing  nothing  can  be  made, 
still  less  be  sensibly  perceived  :  and  do  not  believe  that  the 
lights  alone,  which  flow-in,  produce  this  eflfect,  for  by  their 
virtue  thou  only   beholdest  what  is  objected  [or  made  an 
object]    to  each  sight ;  for  by  the   benefit    of  light  thou 
seest  the  forms  themselves  which  exist,   whence  comes 
sensation,   and   at   length- the  knowledges  of  goodnesses  ; 
didst  thou  not  hear  love  itself  telling  thee,  that  in  thy  Par- 
adise there  are  the  same  things  as  in  her's,  yet  not  in  life 
and  in  light,  but  in  shade ;  and  that  thou  mayest  enter 
from  thine  into  her's  ;  wherefore   also  she  has  left  thee  to 
thyself.     Therefore,  if  thou   art  so  disposed,    thou  mayest 
not  only  contemplate  her  Paradise,   but  also  herself.     On 
hearing  these  w^ords,  exulting  with  joy,   and,   as  it  were, 
forgetting  himself.  Grant,   says  he,  O  my  wisdom,  from 
love,   that  my  mind  may  be   thine,  and  thus  I  may   enjoy 
the  pleasure   of  contemplating  love  itself.     But,  she  con- 
tinued, thou  shalt  contemplate  both  love  itself  and  heaven 
for  there  is  nothing  given  in  the  universe  which  does  not 
represent  them  ;  I  will  proceed  to  unfold  this  truth,  but  do 
not  any  longer  interrupt  me. 

G2.  If  we  unfold,  as  from  swaddling-clothes,  thine  in- 
fant paradise,   we  shall  behold,    says  she,  as  in  a  mirror, 

ences  profitable  to  their  love,  which  is  not  the  case  with  us  men  ;  but 
this  subject  will  be  further  treated  upon  in  what  follows. 


108  ON   THE   WORSHIP 

another  paradise,  from  which  it  derives  its  birth,  or  which 
it  shadows  forth :  thou  art  not  ignorant  that  the  visible 
things  of  the  w^orld,  and  that  highly  cultivated  nature, 
which  by  its  sports  fascinates  our  senses,  derived  its  first 
birth-day,  and  all  its  other  birth-days  in  continuation,  and 
perpetually  derives  them,  from  that  great  sum  which  we 
view  with  our  eyes  ;  for  we  subsist  from  the  principle  which 
gave  us  existence,  and  we  are  renewed  by  that  which  first 
made  us  new  ;  that  this  is  the  case,  is  evident  from  his  own 
light ;  for  if  he  was  again  to  hide  his  countenance  in  a 
crust  or  covering,  or  to  dissipate  his  fires  in  the  universe, 
or  otherwise  to  extinguish  his  torches,  would  not  this  world 
and  the  productions  of  nature  come  to  an  end  ?  Would 
not  this  paradise  be  dissolved  ?  Would  not  thy  body  also, 
which  thou  carriest  about  with  thee,  be  reduced  to  dust, 
but  not  dispersed  into  the  air,  because  there  would  be  no 
air  to  receive  its  ashes  ?  The  earth  also  and  its  orbit 
would  know  neither  centre  or  circumference :  these  con- 
clusions are  rendered  obvious  from  the  seasons  of  night 
and  of  winter,  for  in  the  night  all  things  fall  into  shade, 
and  in  winter  into  cold.  But  to  return  :  all  these  things 
demonstrate  that  everything  in  this  world  derives  its  na- 
ture from  the  sun,  as  from  a  parent ;  and  if  the  sun  be  a 
parent,  it  follows  that  his  offspring,  or  products,  resemble 
him  in  some  kind  of  type  or  image; -his  rays  themselves, 
which  glance  before  our  eyes,  are  so  many,  and,  as  it  were, 
continued  suns;  *  if  you   concentrate  them,  you  will  both 

*  That  the  sun's  rays  are  so  many  images  of  him,  is  plain,  not  only 
from  the  effect,  but  also  fi-om  all  the  other  phenomena  which  likewise 
affect  our  si2;ht;  for  the  images  of  all  objects,  with  their  forms,  fall 
under  our  view,  or  are  continued  to  it  by  the  rays  of  his  light,  conse- 
quently also  the  sun  himself,  fvom  whom,  as  from  their  fountain,  those 
rays  flow  :  but  do  not  believe  that  the  rays  are  not  real  continuations, 
or  essential  determinations  ;  that  nothing  can  be  continued  by  what 


AND   LOVE   OF  GOD.  109 

see  and  feel  himself,  and  at  the  same  time  his  fire,  in  a 
diminutive  image  ;  wherefore  he  is  present  where  his  ray 
is,  and  we  are  consequently  under  his  auspices  while  we 
are  in  his  rays.  From  these  exist  all  things  whatsoever 
which  our  eyes  behold,  for  if  they  have  their  birth  from 
him,  they  doubtless  have  their  birth  from  those  things  by 
which  he  exhibits  himself  present  to  us.  But  what  is  it 
that  is  in  his  rays  ?  Is  it  not  light,  and  at  the  same  time 
heat  ?  These  principles  are  distinct  from  each  other,  since 
he  may   be  present  with  one,  and  not  in  like  manner  with 

is  empty  or  a  vacuum,  common  sense  itself  dictates  ;  but  they  are 
the  most  diminutive  or  purest  forms,  which  receive  discreetly  the 
activities  or  active  forces  of  the  sun,  and  convey  them  even  to  the 
ultimate  boundaries  of  the  universe;  these  diminutive  forms  or  sub- 
stances, taken  together,  constitute  that  aura  which  is  called  ether  ; 
and  from  the  most  perfect  virtue  of  their  elasticity  they  derive  the 
faculty  of  communicating  whatsoever  force  they  receive  to  neigh- 
boring or  contiguous  objects,  so  that  they  destroy  nothing  that  is  re- 
ceived by  them,  that  being  the  nature  of  pure  elasticity.  These 
powers,  which  arise  froin  the  substances  of  the  sun  himself,  and  are 
exhaled,  as  was  shown  above,  from  his  great  ocean,  must  of  necessity 
act,  while  they  are  acted  upon,  according  to  the  modes  or  methods 
of  his  activity;  wherefore  they  are,  as  it  were,  the  smallest  mirrors, 
and  a  kind  of  receptacles  of  his  powers,  when  they  are  actuated  ; 
and  thus  they  not  only  receive  him  in  themselves,  while  in  their 
forms,  but  also  convey  him  to  our  eyes,  almost  without  an  idea  of 
space  or  time.  For  unless  they  were  actual  substances,  objects  could 
not  be  continued  to  the  sight ;  nor  could  the  organ  of  sight,  or  the 
eye,  be  formed  to  exist  according  to  the  nature  of  its  modification, 
as  the  ear  is  formed  to  exist  according  to  the  nature  of  tbf  modifica- 
tion of  the  air ;  still  less  could  a  ray  be  concentrated  and  divided  by 
optical  lenses ;  neither  could  it  be  reflected  according  to  the  angle  of 
incidence,  and  be  refracted  according  to  a  given  law,  still  less  could 
those  things  become  heated,  on  which  it  glances ;  yea,  the  ray  itself 
so  convulses  by  its  touch  the  organ  of  smell,  as  to  excite  it  to  a  kind 
of  convulsion  or  sne.^zing;  in  a  word,  unless  a  ray  was  a  real  con- 
tinuation of  the  sun  by  forms,  there  would  not  anything  exist,  wliich 
yet  is  perceived  by  the  very  senses  to  exist  from  these  forms. 

10 


110  ON    THE    WORSHIP 

the  Other  ;  his  light  appears  as  serene  and  clear  in  mid- 
winter, as  in  mid-summer,  but  heat  is  then  not  present  in 
the  bosom  of  his  rays ;  yet  he  is  still  with  us,  and  in  like 
manner  illuminates  our  sight ;  but  since  there  is  no  heat 
in  his  rays,  vegetation  is  torpid,  and  the  plants  of  the  earth 
end  their  days ;  but  as  soon  as  he  rises  again  with  his  fire, 
as  in  the  time  of  spring  and  summer,  all  things  become 
renovated,  returning  into  their  blossom,  and  recollecting 
their  former  days  ;  seeds  strike  root,  roots  put  forth  shoots, 
these  produce  branches  and  leaves,  and  at  length  beget 
new  seeds,  and  continue  in  themselves  the  very  web  of 
creation,  and  thus  by  their  small  circles  effigy  the  great 
circle  of  the  universe  ;  for  in  like  manner  they  rise  and 
set,  and  in  like  manner  they  circumscribe  the  courses  of 
their  life,  and  by  their  ages  transcribe  themselves,  as  it 
were,  into  his  summer  and  winter,  or,  if  you  prefer  the  ex- 
pression, into  his  day  and  shade  ;  in  a  word,  all  things  are 
as  small  effigies  of  his  great  one.  Eut  these  things,  as  was 
said,  are  not  the  effects  of  his  light,  unless  it  be  also  at- 
tended with  his  heat. 

63.  But  let  us  cover  the  sight  of  our  eyes  with  a  kind 
of  veil,  and  let  us  for  a  time  leave  this  paradise  with  its 
beauties,  in  the  brightness  of  its  light,  until  we  examine 
the  other  or  celestial  paradise,  v>'ith  a  purer  vision,  and 
thus  with  another  light  :  those  two  lights  also  spontnneous- 
ly  remove  and  hide  themselves  from  mutual  sight,  and  one 
places  the  other,  as  it  were,  in  a  shade  :  hast  not  thou  thy- 
self experienced,  while  thou  passest  from  one  into  the 
other,  that  the  eye  itself,  as  if  conscious  of  it,  deprives 
itself  of  its  own  sight,  or  that  the  mind  abstracts  and  with- 
draws itself  from  the  view  of  its  objects,  so  that  that  very 
light  of  the  great  sun  is  involved,  as  it  were,  in  darkness  ? 
On  the  other  hand  also  this  light,  when  thou  descendest 
to  the  eye  and  the  objects  of  its  sight,  obscures  the  celestial 


AND   LOVE   OF   GOD. 


Ill 


light  and  its  objects  ;  nor  does  the  former  return  to  its  na- 
tive opacity  until  the  gate  being,  as  it  were,  opened,  the 
lightning  of  heaven  glances  upon  the  interior  chamber  of 
thy  sight.  This  indicates  and  clearly  demonstrates,  that 
there  are  two  lights  altogether  distinct  from  each  other, 
and  diifering  in  their  natures  ;  and  that  one  does  not  easily 
enter  the  bed-chamber  of  the  other.  It  declares  also,  that 
heaven  borrows  nothing  from  the  light  of  the  sun  to  in- 
crease its  lustre,  but  only  from  its  own  sun,  whence  it  de- 
rives its  all.  And  if  the  lights  are  distinct,  so  must  also 
their  effects  be,  for  effects  make  one  with  their  causes,  and 
conjointly  mingle  together  their  several  properties.  Celes- 
tial light  does  not  give  the  faculty  of  seeing  forms,  such  as 
the  eye  transmits,  but  such  as  are  their  uses  and  good- 
nesses ;  for  these  are  the  ends,  for  the  sake  of  which 
those  forms  were  created,  which  ends  are  not  marked  in 
earth,  but  in  heaven.  The  rays  of  that  light,  in  like  man- 
ner, are  continuous  and  discreet  suns  *,  or  continued 
streams  of  their  fountain ;  and  whereas  w^e  are  rendered 
more  intelligent  and  wise,  in  proportion  as  we  suffer  our- 
selves to  be  more  enlightened  by  it,  hence  it  follows  that 
that  light  flows  only  from  the  sun  of  intelligence  and  w^is- 
dom  itself,  or  from  our  Supreme ;  also  that  all  things, 
which  thence  derive  their  origins,  in  like  manner  as  those 

*  That  those  rays  are  real  essences  from  their  fountain,  or  from  the 
Supreme  Himself,  our  Deity,  as  also  are  the  rays  from  the  soul  in  our 
body,  which  rays  are  real  fibres,  and  essential  determinations  of  the 
whole,  is  evidently  conspicuous  both  from  all  phenomena,  and  from 
all  effects  ;  for  unless  they  were  real,  and  the  very  essences  of  things, 
there  would  truly  be  nothing  real  in  the  universe,  since  all  things 
thence  exist  and  subsist;  and  the  faculty  of  life,  with  the  power  of 
perceiving  and  feeling,  hence  alone  derives  its  essence.  But  these 
things  are  so  clear  to  those,  who  view  them  in  this  light,  that  they 
think  it  needless  to  confirm  them  by  shadows  of  arguments  borrowed 
from  the  liffht  of  nature. 


112  ON   THE   WORSHIP 

which  are  derived  from  solar  light,  are  His  types  and 
images,  and  worship  Him  as  their  parent.  From  the  solar 
rays  we  are  also  instructed,  what  is  likewise  contained  in 
the  rays  of  this  latter  sun,  viz.  that  both  light  and  heat 
are  contained,  but  that  the  light  is  spiritual,  whence  comes 
intellectual  sight,  or  the  understanding  of  truth,  and  that 
the  heat  is  spiritual,  or  that  it  is  love,  whence  comes  the 
sensation  of  good.  We  learn  moreover,  that  in  like  man- 
ner one  can  be  unfolded  in  the  other,  viz.  light  in  heat, 
and  heat  in  light,  in  different  manners,  and  in  different 
degrees;  for  we  understand  truth,  and  from  this  we  dis- 
cern good,  but  to  feel  it,  or  to  be  affected  by  it,  this  is  not 
of  light,  but  of  love ;  without  the  presence  of  this  latter, 
that  light  is  like  the  light  of  the  sun  in  its  winter,  and  falls 
into  its  shade  ;  but  the  instant  that  it  is  warmed  by  love  it 
is  transcribed,  as  it  were,  into  its  spring,  and  passes  into 
its  day  :  the  circumstances  both  of  one  and  of  the  other  are 
altogether  similar.  Our  mind  is  that  soil,  or  that  ground, 
into  which  those  rays  flow  with  their  light  and  love  ;  seeds 
are  the  goodnesses,  of  which  we  have  a  sensible  and  de- 
lightful perception ;  roots  are  their  first  effects,  and  are 
called  the  beginnings  of  truths  and  of  other  goodnesses  ; 
for  all  things  derive  from  them,  as  from  roots,  their  second- 
ary birth  ;  for  hence  arise  our  truths,  as  germs,  which  put 
forth  branches,  twigs,  and  leaves,  and  blossom  after  the 
manner  of  a  tree ;  hence  come  new  fruits,  or  seeds,  or 
goodnesses,  sprouting  forth  from  the  truths  of  that  under- 
standing ;  hence  again  new  roots,  new  blossoms,  and  new 
harvests ;  and  as  these  become  fruitful  according  to  the 
cultivation  of  that  ground,  they  raise  up  and  bring  to  per- 
fection, not  trees,  but  a  large  forest,  yea,  a  species  of  a 
kind  of  paradise  :  these  are  the  effects,  as  was  said,  not  of 
light,  but  at  the  same  time  of  heat,  that  is,  of  love.  From 
these  considerations  it  is  now  evident  what  is  the  quality  of 


AND   LOVE   OF  GOD.  113 

one  paradise,  and  what  of  the  other  :  every  goodness  in- 
seminated in  thy  mind,  of  which  thou  hast  a  perception, 
is  a  certain  love,  for  thou  lovest  that  which  thou  feelest  to 
be  good ;  nor  does  anything  enter  the  sphere  of  thy  mind 
except  by  feeling  ;  *  and  whereas  every  truth  in  itself  bears 
the  image  of  the  best,  in  like  manner  every  goodness  bears 
the  image  of  the  love  of  that  best :  for  the  ray,  which  is 
the  continued  image  of  the  sun,  exports  that  love  from  its 
bosom.  From  these  loves,  as  from  so  many  seeds,  thy 
mind  was  conceived  and  born  ;  for  nothing  blossomed  in 
it,  except  what  thence  derived  its  root :  from  which  con- 
sideration it  follows,  that  thou  carriest  in  thyself  an  effigy 
of  Him,  or  that  thou  art  an  image  of  the  Supreme  Himself 
by  love,  t 

*  Nothing  enters  the  sphere  of  our  mind  except  by  a  species  of 
sensation  ;  and  the  things  which  first  enter  excite,  and  inaugurate  into 
the  faculty  of  acting,  the  organical  forms  of  our  mind,  which  are  the 
beginnings  of  all  the  other  forms,  as  also  of  the  fibres  themselves, 
and  thus  endue  them,  as  it  were,  with  proper  powers  of  acting;  but 
hence  we  are  endued  only  with  active  powers,  which  are  afterwards 
excited  to  their  act  itself,  into  which  they  are  inaugurated  by  forces 
which  flow-in  from  without:  those  forces  either  flow-in  through  the 
doors  of  the  senses,  or  from  the  reservoir  of  images  or  ideas,  that  is, 
from  the  memory  ;  whether  they  flow-in  from  the  latter  or  from  the 
former,  they  still  flow-in  from  without,  for  the  proper  activity  of  the 
memory  is  imagination,  but  not  thought.  Hence  it  appears  that 
our  minds  are  formed  from  without  and  from  within,  only  by  those 
things  which  fall  into  some .  kind  of  sensation ;  and  this  in  the  first- 
begotten  by  a  prior  or  superior  vray,  but  in  us  by  a  posterior  or  infe- 
rior way  ;  hence  comes  the  difference,  that  we  ascend  by  a  sense  of 
terrestrial  goodnesses  to  a  sense  of  celestial  goodnesses,  and  this  indeed 
slowly  and  lately,  but  he  descended,  by  a  sense  of  celestial  goodnesses, 
to  a  sense  of  terrestrial  goodnesses,  by  degrees. 

t  As  our  first-begotten  might  contemplate  his  love  from  goodnesses 
and  the  truths  originating  in  them,  so  every  one  may  contemplate  hia 
love  from  his  own  goodnesses  and  the  truths  originating  in  them,  on 
which  subject  we  shall  speak  presently. 
10* 


114  ON  THE  WORSHIP 

64.     But    although  these  two  lights  and  luminaries,  to- 
gether with  their  two  heats,  are  so  distinct  from,  and  so 
unlike   each  other,   that  they  mutually   shun  and  put  each 
other  to  flight,  still  they  do  not  disagree,  but  are  in  accord 
and  unite  in  a  friendly  manner  with  each  other,  since  one  is 
for  the  sake  of  the  other  :  but  it  may  be  expedient  to  examine 
the  foederal  laws  of  their  union  or  marriage,  for   hence,  as 
in   light,  will  appear  the  reasons   of  disagreement ;  to  dis- 
cover  which  reasons,   I  wish  to   call   to  thy  recollection, 
how  the  soul,  our  mother,  conceived  and  formed  thy  mind 
from  its  first  stamen  ;  for  I  saw  this  with  mine  eyes,  and 
still   see  it  as  present,   since  it  inheres  as  if  it  was  infixed 
in  me  :  on  this  occasion,   she  first  let  herself  down   from 
her  sacred  chamber  to  the  eye,  now  thine  eye,  for  the  sake 
of  taking  in,    and  receiving  the  images  or  beautiful   forms 
of  Paradise,  so  many  effects  of  that  reverberated  light  :  I 
remember   well,  because  I  am    the  first-born  of  wisdoms, 
that  in  the  instant  that  those  images  touched  the  threshold 
of  that  door,  they  themselves  wondered  at  seeing  them- 
selves changed  into  species  of  ideas  from  the  mere   touch 
and  breathing  of  our  mother,  being  made  sensible  that  she 
infused  something    of  life   from    her    own  :  presently    she 
translated    those  reformed   images  or  ideas  even  into  the 
court    of  thy    Helicon,   which  is   called  the  memory :  but 
afterwards  she  took  them  up  into  our  sacristy,  or  Olympus, 
after  calling  them  forth  with  a  new  kiss  and  embrace  ;  and 
I  recollect,  for  I  could  scarce   restrain  myself  from  laugh- 
ter, that  those  ideas  themselves,  while  they  looked  mutual- 
ly at  themselves  and   their   companions,   could   not  again 
distinguish  themselves,  perceiving  themselves  transformed 
into  ideas   of  a  superior   nature,   called  rational  and  intel- 
lectual :  from  these  ideas  at  length,  when  joined  by  society, 
as  it  were,  into  one  body,  new  forms  existed,  called  truths, 
from  which,  as  parents,  were  produced  intelligences,  and 


AND  LOVE  OF  GOD.  115 

when  these  grew  up,  and  were  made  wisdoms,  they  were 
adjoined  to  myself  as  sisters  :  from  these  thy  mind  was 
formed,  which  is  called  intellectual,  and  which  is  sapient. 
Hence  I  was  enabled  to  conclude  in  what  manner  those 
two  lights,  and  these  two  heats  of  lights  were  conso- 
ciated,  and,  as  it  were,  married  together,  and  how  one 
altogether  acceded  to  the  conditions  and  compacts  of 
the  other :  for  I  see  that  both  now  have  one  and  the 
same  object    in   view,    viz.  *   that     our   mother     might 

*  It  appears  clearly,  as  before  the  sight  itself,  that  the  images, 
which  are  insinuated  through  the  eye,  emerge  upwards  to  a  kind  of 
sensory  set  in  a  more  elevated  place,  or  in  the  brain,  and  insinuate 
themselves  into  the  sphere  of  the  understanding.  It  appears  also 
that  the  senses  of  words  in  discourse  change  themselves  into  similar 
forms  or  images,  and  thus  being  re-formed,  introduce  themselves  into 
the  same  sphere ;  for  every  expression  involves  some  idea,  or  part  of 
an  idea.  In  like  manner,  it  is  evident,  that  those  images,  whether 
born  or  made,  resulting  from  the  objects  of  sight,  and  bearing  a  re- 
semblance to  them,  store  themselves  up  in  a  kind  of  memory ;  and 
when  they  are  called  forth  from  that  memory  into  the  mind,  they 
come  forth  under  a  species  of  ideas,  but  of  such  as,  from  their  first 
cradles,  while  as  yet  they  are,  as  it  were,  infants  or  immature,  have 
the  name  of  material,  because  they  are  similar  to  the  objects  of  sight. 
At  length  being  rendered  more  sublime,  they  put  on,  as  it  were,  a 
spiritual  species  or  form,  for  the  limits  or  boundaries,  with  which  they 
were  before  circumscribed,  are,  as  it  were,  removed,  and  they  begin 
to  shun  their  own  mind  itself  how^soever  purified,  in  which  case  they 
are  called  intellectual  and  immaterial ;  for  they  are  more  universal 
than  to  be  capable  of  falling  under  one  complex  of  intuition.  By  this 
method  our  ideas  accede  nearer  and  nearer  to  spiritual  nature  or  es- 
sence, and  subject  themselves  to  its  government :  That  to  these  ideas, 
after  a  manner  imperceptible,  are  associated  ideas  which  are  purely 
spiritual,  and  look  only  at  ends,  is  clear,  while  we  take  a  more  dis- 
tinct view  of  the  interiors  of  these  ideas  ;  for  in  the  mind  they  are  no 
longer  employed  as  ideas,  but  as  ends  in  those  ideas ;  thus  what  is 
spiritual  enters  into  marriage  with  what  is  natural,  or  one  joins  the 
other  to  itself,  as  a  kind  of  consort.  But  it  is  asked,  from  what  source 
this   spiritual  principle  flows-in  into   this  marriage-chamber  of  the 


116  ON  THE    WORSHIP 

infuse  into  the  images  produced  from  the  light  and  shade 
of  the  sun,  and  afterwards  turned  into  ideas,  life  from  her 

mind  ?     It  is  very  clear  that  it  does  not  flow-in  through  the  doors  of 
the  sight,  or  by  the  way  of  images,  for  these  are  only  species  of  solar 
light,  which  contain  in  them  nothing  of  spiritual  light,  b\it  that  these 
being  enlightened  and  excited  by  their  own  light  are   elevated  up- 
wards so  as  to  meet  and  be  conjoined  with  spiritual  light :  this  also  is 
clear,   that  this  spiritual  principle   is  not  conceived  in  the  memory, 
and  hatched  by  it,   for  until  they  were  first  transformed  by  the  mind 
into  intellectual,  they   are  not  reinitted  into  the  storehouse  of  the 
memory :  It  is  also  very  clear,  that  our  mind  itself  is  not  from  itself 
born  spiritual,  for  in  the  time  of  its  infancy  it  is  no  mind,  but  grows 
and  becomes  adolescent  with  j-ears  and  age  :  hence  now  it  follows 
that  its  origin  is  not  to  be^sought  after  in  these  paths  or  by  ways,  but 
that  we  must  rise  within  or  above  this  mind,  which  is  called  rational 
or  intellectual,  and  there  inquire  whe're  and  whence  that  spiritual 
principle  descends  with  its  ends :  when  therefore  we  rise  a  little 
above  this  sphere,  which  is   our  intelligible  sphere,  there   presents 
itself  tons  the  first  or  supreme  substance  of  the  body,  w^hich  is  called 
the  soul,  which  is  not  only  the  soul  of  the  body,  but  also  the  soul  of 
this  mind  itself,  to  which,  as  was  said,  our  ideas  ascend  :     The  essence 
and  form  of  this  substance  is  spiritual,  which  only  lives  in  its  universal 
body,  and  by  which  everything  of  the  body  exerts  the  activity  of  its 
life,  each  thing  according  to  its  form ;  on  which  account  it  may  be 
called,  the  form  of  forms  of  its  body  :  since  therefore  this  substance, 
whose  essence  is  spiritual,  or  soul,  resides  in  the  supreme  and  inmost 
things  of  its  kingdom,  it  follows,  that  through  this,  as  if  it  was  from  it, 
that  spiritual  principle  flows-in,  which   meet  the  natural  principle, 
that  enters  by  the   way  of  the  senses,  and  receives  the  same  as   the 
body's  guest,  and  embraces  it;  the  principle  in  which  it  is  received 
as  a  guest  is  of  the  understanding  itself.     From  these   considerations 
it  now  appears  in  what  manner  those  two  hghts,  viz.  the  natural  and 
the  spiritual,  flow-in  by  different  ways,  and  after  a  sacred  union  con- 
ceive such  an  illustrious  offspring,  which  are  so  many  views  of  ends 
associated  to  their  mediating  causes.     But  I  am  aware  that  a  kind    of 
thick  darkness  can  overspread  our  minds,  consequently  inject  a  scruple 
about  the  manner  in  which  the  rays  alone  of  Ughts  can  produce  effects 
so  real,  when  those  radiations  fj-om  objects  are  nothing  but  modifica- 
tions of  the  intervening  aura  ;  this  scruple  however  presently  vanishes 
when  those  forms  are  known  to  us  into  which  they  flow-in,  viz.  when 


AND  LOVE   OF  GOD.  117 

own  life,  which,  as  I  said,  she  derived  from  Heaven  ;  and  af- 
terwards might  clothe  them  by  mutual  appositions,  with  a 

it  is  known  to  us  that  they  are  real  organical  forms  ;  for  they  creep 
upwards  by  real  fibres,  as  is  well  known  from  the  eye  and  the  rest  of 
the  sensories;  which  forms  beinoj  the  first  or  beginnings  of  the  organ- 
ical forms,  are  taught  by  those  modifications,  and  are  afterwards  excited 
to  change  their  states,  or  to  vary  their  forms,  whence  arise  the  real 
activities  of  substances,  nearly  in  the  same  manner  as  the  modification 
of  air  falling  into  the  ear,  and  other  modifications  falling  into  their 
sensories :  the  modifications  of  the  auras  are  themselves  real  active 
forces,  which  excite  suitable  organical  forms  by  their  activities  ;  as 
in  outermost  things,  so  likewise  in  inmost,  with  a  difference  only  of 
perfections.  —  But  what  is  hfe  ?  Does  not  living  consist  in  viewing 
ends  ?  And  since  this  is  the  property  of  an  intelligent  being,  it  fol- 
lows, that  a  life  of  intelligence  is  a  view  and  representation  of  ends ; 
this  cannot  be  the  faculty  of  a  natural  being,  but  of  a  spiritual  one ; 
wherefore  spiritual  things  are  alive,  and  the  fountain  of  spiritual  things 
is  the  life  of  all  things  that  live,  and  of  all  fives.  But  to  the  intent 
that  these  ends  may  be  brought  into  effects,  and  that  uses,  may  exist, 
there  is  need  of  instrumental  causes  which  in  themselves  are  not  alive, 
or  from  themselves  do  not  view  an  end,  but  merely  comply  and  are 
subservient  to  life  and  intelligence,  consequently  in  their  nature  are 
dead:  this  clearly  appears  in  our  actions  themselves,  which  are  influ- 
enced by  both  principles ;  for  action  itself,  without  its  life,  is  merely 
a  motion  of  the  muscles,  as  of  a  machine,  but  it  obtains  the  name  of 
action  from  the  end  regarded,  or  from  life,  and  is  the  more  sublime  in 
proportion  as  it  is  influenced  by  more  of  life,  or  more  of  wisdom ; 
wherefore  action  is  not  respected  from  its  motion,  or  from  its  figure 
and  countenance,  but  from  the  intention  and  will,  that  is,  from  the  end, 
in  which  the  action  originates.  From  these  considerafions  it  is  evi- 
dent, that  natural  things  were  made  to  serve  spiritual,  as  an  instru- 
mental or  organical  cause  ;  in  like  manner,  that  this  whole  universe, 
which  is  subject  to  the  sum  of  the  world,  was  created  by  the  Supreme 
Fountain  or  Life,  to  serve  as  a  medium  for  arriving  at  ultimate 
ends.  In  our  mind  itself  also  some  type  of  a  similar  creation  is  repre- 
sented, while  it  embraces  some  ultimate  end  with  means;  for  in  such 
case  it  intends  causes,  by  which  it  may  promote  its  contemplated  ends  ; 
and  for  this  purpose  it  calls  forth  nature  to  its  aid,  and  by  it  tends  to 
its  goal ;  tlius  it  first  constructs  to  itself  a  mind  or  orb,  to  be  the  com- 
plex of  causes  and  effects,  which  may  convey  and  bring  forth  thosQ 


118  ON   THE   WORSHIP 

species  of  body,  and  might  gift  them  with  a  kind  of  na- 
ture ;  thus   she  transcribed   them  into  intelligences   and 
wisdoms,  and   this  from  the  forms  themselves,  which   the 
light  and  heat  of  the  sun   brought  forth  and  reflected  by 
their  rays  ;  for  she,  as  it  were,  borrowed  these  things,  and 
transferred   them  into  fibres  and  muscles,    whence  come 
members  and  their  tender  limbs,  and  hence  ojir  bodies,  in 
which  she  herself  acts  as  a  soul ;  and  since  by  her,  through 
celestial  or  spiritual  light,  and  its  heat  or  love,  we  live  our 
life,  thou  thyself  mayest  behold  this   in  me :  be  pleased 
only  to  look  at  my  bosom,  my  breasts,  my  countenance,  and 
mine  eyes,  with   which  I  also  look  upon  thee  ;  dost  thou 
not  see  how  consentaneous,  or  how  singular  is  the  agree- 
ment of  all  things,  which  we  derive  from  the  nature  of  the 
world,  and  from   the   life   of  heaven ;  one  light   does  not 
here  diminish  or  overshadow  the  other,   neither  does  one 
h6at  deaden   and  extinguish   the  other,  but  makes  one  al- 
together  with  the  other,  as  also  in   thy   whole  body  ;  life 
and  nature  in  us  are  so  concordant,  that  we  live,  as  it  were 
one  and  the   same  :  from  this  union  our  faces,  inasmuch 
as  we  are  the  inhabitants  of  Helicon,  appear,  as  I  believe, 
like  beauties,   and  our  acts  as   delights,  which  thou  once 
whisperedst  in'my  ear  ;   but  our  mother,  or  soul,  inasmuch 
as  she  does  not  look  at  bodies,  but  at  our  minds,  calls  those 
beauties  goodnesses,  and  those  delights  gratifications,  for 

ends  ;  from  little  things,  by  way  of  comparison,  it  is  allowed  to  com- 
prehend greater.  That  those  lights  also  are  distinct,  is  plain  likewise 
from  our  minds,  which,  when  the  sun  of  our  world  is  absent,  as  in  the 
night,  and  in  the  case  of  those  who  are  both  born  blind  and  become 
so,  are  alike  vigorous  in  intelligence,  yea,  with  a  purer  and  more  ex- 
cellent intelligence,  in  proportion  as  they  are  less  disturbed  by  the 
light  of  the  world  :  among  the  ancients  also  mention  is  made  of  Sophi, 
who  are  said  purposely  to  have  made  themselves  blind,  so  as  to  extin- 
guish the  light  of  the  eye,  in  order  that  they  might  be  more  at  liberty 
to  cultivate  spiritual  hght. 


AND  LOVE  OF  GOD.  J  19 

she  says  that  nothing  is  truly  beautiful  which  is  not  good, 
and  nothing  is  truly  delightful  which  is  not  gratifying ;  and 
that  I  may  believe  this,  she  appeals  also  to  our  parents,  or 
truths  :  she  also  further  insists,  that  nothing  can  be  truly 
good  and  gratifying,  which  does  not  resemble  the  best 
himself  in  effigy  and  in  act ;  she  therefore  calls  us  his 
images.  That  it  may  still  more  clearly  appear  how  very 
closely  life  is  united  to  nature,  or  hou'  this  latter  is  taken 
into  the   marriage-chamber  of  Heaven  itself,  *  let  me  call 

*  There  is  nothing  given  in  universal  nature  which  does  not  derive 
its  form,  and  thus  a  species  of  body,  from  a  sort  of  soul,  and  this  is 
the  case  not  only  with  the  subjects  of  the  animal  kingdom,  but  also 
of  the  vegetable ;  the  souls  of  these  latter  are  uses,  designed  by 
heaven  itself  as  ends  ;  in  conformity  to  those  uses  they  are  generated 
and  grow  ;  for,  as  was  above  observed,  effects  are  only  uses  unfolded, 
and  let  out  into  the  circle  of  nature ;  but  in  our  minds  uses  are  called 
ends,  because  they  are  iatended  by  them,  and  thus  live  ;  according 
therefore  to  the  number  of  ends  is  the  number  of  the  parts  of  the  soul's 
intuition,  each  of  which,  in  order  to  become  uses  by  effects,  must  put 
on  a  species  of  a  kind  of  body  ;  for  unless  ends,  as  souls,  by  a  clothing 
of  body,  are  emitted  into  the  cii*cle  of  nature,  they  cannot  be  exhibit- 
ed and  actually  represented  as  uses.  This  now  is  the  reason  why 
nothing  in  ony  case  exists  in  nature  which  does  not  in  a  type  resem- 
ble its  oric;in,  or  soul ;  and  as  thir.  origin  is  from  heaven  (for  all  uses, 
as  was  said,  are  ends  designed  by  heaven,)  therefore  things  natural 
and  things  celestial  must  of  necessity  agree  with  each  other,  according 
to  the  order  first  induced,  or  the  m.ost  perfect  order  ;  and  this  in  such 
a  manner,  that  it  is  allowable  to  take  a  view  of  one  from  the  other  • 
for  if  we  unfold  natural  things,  and  in  tlieir  place  transcribe  celestial 
or  spiritual  things,  congruous  truths  result,  as  may  be  seen  confirmed 
by  two  examples  above,  to  which  may  here  be  added  one  other;  for 
instance,  the  sun  is  the  Jountain  of  all  light  and  heat  in  his  world, 
nor  is  he  the  cause  of  shade  and  of  cold ;  hut  shade  is  the  privation 
of  his  lis^ht,  and  cold  is  the  privation  of  his  heat  ;  the  sun  is  never 
deprived  of  light  and  heat,  but  terrestrial  objects,  in  consequence  of 
not  being  capable  oj  being  penetrated  by  his  light  and  heat,  also  the 
directions  of  his  rays,  produce  this  effect ,  whence  come  darkness 
and  cold.    This  sentence,  by   a  change  in  the  form  of  expression, 


120  ON   THE   WORSHIP 

your  attention  to  love  itself;  it  renders  itself  manifest,  and 
actually  comes  forth  by  heat :  and  its  desire,  which  is  the 
continuous  principle  of  love,  by  ardor,  wherefore  also  by 
the  expressions  of  our  speech  we  salute  and  mark  love  it- 
self by  fire,  and  its  cupidity  by  fervor  or  flame ;  the  mar- 
riage itself  by  flambeaux  and  torches ;  by  corporeal  sense 
also  we  perceive  its  delight  in  heat.  These  therefore  are 
connubials  of  life  and  of  nature,  of  heaven  and  of  the 
world ;  that  is,  the  covenants  of  each  paradise  by  love,  of 
which  covenants  we  wisdoms  are  the  hostages  and  hymens. 
66.  *  Hence  it  is  as  clear  as  light,  that  life  has  ordained 
nature  to  be  a  consort  with  itself,  and  to  exercise  power 
accordingly  :  but  since  they  are  folded  together  in  their 
operations,  it  may  be  expedient  to  unfold  the  manner  by 
which  one  flows-in  into  the  other,  or  what  is  the  nature  of 
order,  and  what  the  nature  and  quality  of  laws  according 
to  order  :  for  the  Founder  of  laws  and  of  rights  never 
acts  in  any  case  but  from  the  wisest  order.  That  one 
flows-in  into  the  other,  is  plainly  declared  by  existence  it^ 
self,  whence  judgment  is  to  be  collected  concerning  sub- 
sistence ;  for  as  we  exist  so  also  we  subsist  :  but  although 
this  is  evident  from  all  generation,  and  especially  from  our 
own,  it  is  still  of  concern,  with  a  view  to  placing  truth  in 
its  proper  light,  that  I  should   a  little  unravel  the  web,  just 

presents  us  with  the  following  spiritual  meaning;  God  is  thefountain 
of  all  intelligence  and  love  in  His  own  heaven,  nor  is  He  the  cause 
of  folly  and  enmity,  but  folly  is  the  privation  of  His  intelligence^ 
and  enmity  is  the  privation  of  His  love  :  God  is  never  deprived  of 
intelligence  and  love,  but  human  minds,  which  do  not  suffer  them- 
selves to  be  ruled  by  the  light  of  His  intelligence,  and  by  the  rays  of 
His  love,  also  the  determinations  of  His  rays,  that  is,  of  truths  and 
goodnesses,  produce  this  effect,  whence  come  all  folly  and  hatred. 

*  A  mistake  here  occurs  in  the  number  of  the  paragraphs,  number 
65  being  omitted  in  the  original.  —  Tr. 


AND   LOVE   OF  GOD.  121 

now  woven,  from  its  ultimate  threads.  The  soul  has  taken 
the  images  themselves  which  are  the  forms  of  nature  and 
of  her  light,  entering  in  by  the  way  of  the  eye,  and  having 
breathed  her  life  into  them,  has  conducted  them  into  the 
chambers  of  the  memory,  and  in  a  becoming  manner  has 
assigned  to  each  its  abode  there ;  and  at  the  same  time, 
has  forbidden  them  to  rush  into  our  Olympus  or  sacristy, 
without  our  permission  or  order  ;  these  she  afterwards 
arranged  so  harmoniously,  according  to  the  temper  and 
nature  of  each,  when  she  had  called  them  forth,  that  at 
length  she  constructed  from  them,  as  from  members,  a 
species  of  society  or  body ;  hence  we  intelligences  and 
wisdoms  were  born,  in  that  form  of  beauty  which  thou 
beholdest :  what  therefore  we  derive  from  nature,  and 
what  from  life,  that  thou  clearly  distinguishest  with  thine 
eyes.  Our  soul  herself  seems  indeed  to  have  produced 
this  effect,  and  on  that  account  we  acknowledge  and  ven- 
erate her  as  a  pious  mother  ;  nevertheless,  she  herself  does 
not  live  from  herself,  being  only  a  power  which  lives  and 
acts  from  another  :  the  life  itself,  as  her  soul,  flows-in  into 
her  from  the  fountain  of  all  things  that  live,  or  of  all  lives, 
and  thus  by  [or  through]  her  into  us,  her  offspring  :  there- 
fore we  are  celestial  in  our  origin,  and  therefore  we  are 
called  wisdoms.  It  was  that  life,  which,  by  the  instru- 
mentality of  our  soul,  went  to  meet  the  lights  and  shades, 
or  forms  of  nature,  and  when  she  had  converted  them  in- 
to ideas,  through  the  little  cells  of  the  memory,  arranged 
them  into  classes  and  tribes,  according  to  genera  and  spe- 
cies :  it  was  the  same  life  which  afterwards  called  them 
forth  into  thy  Helicon,  whence  we  derive  our  birth.  Such 
now  was  order ;  and  such  the  influx  of  life  into  nature  ; 
according  to  the  same  we  exist,  as  I  said,  and  according 
to  the  same  we  subsist,  or  live  and  act.  From  these  con- 
siderations it  is  now  clear,  that  nature  durst  not,  in  the 
11 


122  ON   THE  WORSHIP 

least  instance,  introduce  herself  into  the  marriage-chamber 
of  our  life,  unless  she  was  commanded  and  called  forth ; 
but  that  the  Supreme  and  His  love,  according  to  the  intui- 
tion of  ends,  that  is,  according  to  his  own  good  pleasure, 
adapted  nature,  and  adapted  her  forms  altogether  to  those 
uses  which  he  intended.  This  therefore  is  the  order  from 
which  all  our  laws  of  nature  and  decrees  flow,  and  by  which 
our  destinations  are  governed  :  all  these  things  are  deriva- 
tive veins  from  that  one  single  fountain.  Supreme  things 
therefore,  or  things  superior  in  order,  flow  in  into  inferior 
things,  and  these  into  ultimate  things,  but  not  vice  versa  ; 
hence  inferior  things  derive  their  powers  and  perfections, 
or  thence  flow  all  the  qualities  and  abilities  of  inferior 
things.  *  When  this  order  is  established,  then  there  is 
nothing  so  complicated  and  abstruse  which  is  not  explain- 
ed and  unfolded,  for  it  is  the  light  itself  which  sees,  and 

*  We  cannot  easily  discover  from  the  light  only  of  our  nature, 
which  does  not  possess  ordinate  life,  what  is  the  nature  and  quality  of 
this  order;  for  all  things  in  us  appear  so  complex,  and  so  folded  in 
each  other,  that  we  are  unable  to  distinguish  one  thing  from  another, 
and  thus  to  view  them  distinctly  ;  for  the  veriest  vital  life  itself  re- 
mains so  entirely  enfolded  in  the  reasons  of  the  understanding,  or  in 
the  ideas  of  our  thought,  and  these  latter  in  the  ideas  of  the  imagina- 
tion, and  these  again  in  the  images  of  sight,  that  we  have  a  very 
indistinct  and  obscure  view  in  them  of  things  superior  and  things  in- 
ferior. But  the  cause  of  this  obscurity  is  merely  an  inversion  of  our 
state,  by  virtue  whereof  things  prior  must  be  unfolded  and  viewed 
from  things  posterior,  and  thus  finally  wisdom  be  attained  :  for  in  things 
posterior  things  prior  lie  concealed,  as  causes  and  principles  in  effects, 
consequently  they  arc  concealed  as  in  a  shade  :  but  that  one  thing 
may  come  forth  from  another,  and  we  may  view  it  distinctly,  it  is 
necessary  that  we  view  it  from  what  is  prior,  or  from  light  itself, 
whether  inspired  or  revealed,  and  thus  by  that  order  which  is  treated 
of  in  this  article  ;  for  it  is  allowable  from  a  superior  principle  to  Con- 
template things  inferior,  but  not  vice  versa  ;  consequently  intellec- 
tual light,  is,  as  it  were,  to  be  separated  from  the  light  of  nature,  in 


AND  LOVE   OF   GOD.  123 

the   living   force    itself  which    acts :  by  this  order  follies 
themselves  are  re-formed  into  intelligences,  and   insanities 

which  there  is  more  of  shade  than  of  light :  and  thus  the  mind  [mens*] 
is  to  be  removed  from,  and,  as  it  were,  to  keep  watch  over  the  mind 
[animus]  and  the  grosser  objects  of  the  senses.  But  what  is  the  na- 
ture of  that  order,  and  what  the  nature  of  influx  according  to  that 
order  must  be  drawn  from  the  doctrines  of  order  and  of  degrees, 
also  from  the  doctrines  of  influxes,  which  ought  to  be  cultivated. 
But  to  give  a  sketch  of  the  nature  of  that  order,  and  of  the  nature  of 
influx,  it  is  to  be  noted,  that  prior  things  are  altogether  distinct  from 
posterior  tilings,  or  superior  things  from  inferior,  as  forms  themselves, 
one  of  which  begets  another ;  that  which  begets,  or  is  the  parent,  is 
called  prior  or  superior,  but  that  which  is  begotten,  posterior  or  infe- 
rior ;  or  if  instead  of  forms  we  say  substances,  the  case  is  precisely 
similar:  the  supreme  form  we  called  spiritual,  the  next  to  it  which 
follows  in  order,  celestial ;  hence  inferior  forms,  by  like  generation, 
result  even  to  the  last,  which  is  called  angular,  properly  terrestrial, 
corporeal,  and  material,  which  in  like  manner  is  arranged  into  supe- 
rior and  inferior,  on  which  subject  we  shall  speak  presently,  Such 
now  is  the  order  of  substances,  and  according  to  this  order  the  organ- 
ization of  our  body  is  instituted  ;  wherefore  the  soul  is  said  to  be  in 
the  first  and  highest  principles  of  its  kingdom,  where  the  form  is 
spiritual ;  from  this  form  are  derived  the  rest,  which,  by  successive 
generations  of  one  from  the  other,  put  on  the  quality  of  the  following 
forms,  which  are  therefore  also  called  inferior  or  posterior.  Accord- 
ing to  the  order  in  which  the  forms  succeed  each  other,  are  also  the 
perfections  of  all  qualities  and  faculties  ;  for  those  Vi^hich  are  superior 
in  themselves  and  their  own  nature  are  infinitely  more  perfect  than 
those  which  are  inferior  in  themselves  and  their  nature,  which  every 
one  may  understand  from  generation  alone.  But  is  it  asked  now, 
what  is  the  nature  of  influx  ?  One  form  by  itself  does  not  flow-in 
into  another,  for  the  prior  or  parent  acts  only  as  the  cause  of  another, 
or  bestows  upon  it  a  nature,  or  gives  an  ability  of  acting  in  this  or 
that  manner,  according  to  the  influx  of  active  forces  :  but  all  active 


*  The  Author  here  distinguishes  between  what  he  calls  wens  and 
animus,  both  of  which  terms  are  rendered  by  the  English  termwmd. 
By  mens  he  would  express  the  superior  mind,  consisting  of  will  and 
understanding,  and  by  animus  the  inferior,  consisting  of  lust  or  cupi- 
dity. —  Ta. 


124  ON  THE   WORSHIP 

into  wisdoms  ;  mud  is  changed  into  the  brightest  gem,  and 
dust  into  shining  gold ;  the  innate  darkness  of  nature  is 
resplendent  as  in  light ;  our  acts  become  pieties  and  vir- 
tues ;  and  moreover  all  things  succeed  according  to  our 
wish  and  sentiment.  But  it  is  altogether  otherwise  if  this 
order  be  inverted,  that  is,  if  liberty  be  given  to  nature  to 
break  in,  without  leave,  into  the  higher  and  sacred  re- 
cesses of  life ;  for  in  this  case  all  things  spontaneously  in- 
volve themselves  in  shades,  the  torches  of  life  and  of  love, 
hating  that  light,  shun  it,  and  become,  as  it  were,  evanes- 
cent, inasmuch  as  the  laws  of  order  itself,  and  the  ap- 
pointed principles  of  life,  are  rescinded,  and  everything 
takes  a  form  from  the  blow,  whereby  it  becomes  an  object 
of  dispute,  and  thus  falls  into  doubt.  If  you  please,  let 
us  make  the  experiment,  but  let  us  make  it  prudently ;  let 
us  open  the  doors  of  the  court,  and  let  us  suffer  our  wo- 
men-servants, or  ideas,  to  flow-in  into  this  palace,  from 
their  own  imaginary  order  and  instinct,  and  we  shall  see 
with  our  eyes,  from  that  order  inverted,  their  unruly  at- 
tempts and  acts  :  on  saying  these  words  the  locks  and  bolts 

forces,  which  ought  to  excite  these  forn)s,  as  bare  abilities  fiow-in 
from  without ;  as  into  our  first  forms,  or  soul,  the  hfe  itself  flows-in^ 
which  is  the  living  force  of  all  things  ;  in  like  manner  into  the  other, 
but  mediately  by  the  Divine  Spirit ;  for  there  are  as  many  active 
forces  as  there  are  in  us  abilities,  or  passive  forces;  of  which,  God 
willing,  we  shall  treat  in  their  order:  these  loves  are  Vv^hat  flow-in, 
the  order  of  whose  influx  ought  to  be  altogether  according  to  the  order 
of  our  faculties,  viz.  from  highest  principles  to  lower,  but  not  vice 
versa.  Nevertheless  we  may  in  some  measure  conceive  the  influx 
of  the  soul  into  the  rational  nanCi,  from  a  similar  influx,  or  the  influx 
of  that  mind  into  the  muscles,  for  the  muscles  are  forms  adapted  to 
the  idea  of  their  mind,  as  the  mind  is  adapted  to  the  idea  of  its  soul. 
This  is  a  general  account  of  the  subject,  but  its  parts  will  be  particu- 
larly considered  in  what  follows,  that  hence  a  clearer  idea  may  be 
presented  both  of  order  and  of  influx  by  degrees.    . 


AND   LOVE   OF    GOD.  125 

were  suddenly  opened,  and  leave  was  given  to  theid  eas  to 
rush  from  their  chambers  into  Olympus,  by  a  law  of  their 
own  choosing  ;  instantly  having  plucked  the  lamps  from 
the  ceiling,  and  with  their  hair  uncombed,  they  rushed  in 
crowds  into  the  palace  itself,  in  a  graceful  manner,  accord- 
ing to  their  fancy ;  and  presently  as  they  entered,  they 
began  to  investigate  with  their  lamps,  where  were  their 
mistresses,  the  wisdoms,  for  by  that  light  they  could  not 
discern  them  ;  and  when  they  had  sought  them  in  vain,  * 
seeming  to  themselves  as  if  they  were  alone,  and  left  to 
their  own  genius,  they  began  to  dispute  sharply  with  each 
other,  and,  as  it  were,  by  just  conclusions,  as  it  seemed  to 
them,  to  contest  whether  this  was  the  habitation  of  their 
wisdom ;  some  affirmed,  others  denied,  and  several  being 
consociated  were  desirous  to  pronounce  sentence  in  an 
arbitrary  and  lordly  manner  like  the  supreme  intelligences, 
insisting  that  those  wisdoms  are  nowhere  to  be  found ; 
let  us  occupy,  say  they,  these  empty  habitations ;  possibly 
they  are  spectres,  which,  at  the  first  sight  of  our  light,  fly 
away  into  the  air ;  let  us  enjoy  our  free-will,  for  we  are 
free  ;  but  what,  they  added,  is  wisdom  ?  What  is  the  soul 
of  which  they  say  they  are  begotten  ?  Yea,  what  is  life  ? 
And  what  is  that  love,  which,  by  their  account,  is  every- 
thing ?  Where  is  that  sacred  fire,  of  which  we  were  told, 
but  which  does  not  appear  in  this  palace  ?  Let  us  light 
up  still  more  lamps,  and  examine  :  but  hence  arose  an  al- 
tercation, and  wlien  the  combat  was  verging  to  sedition, 
the  soul  being  excited  from  its  sacred  chamber  (for  a  kind 

*  What  is  the  nature  and  quahty  of  the  mind's  crew,  if  the  ideas 
rush  in  uninvited,  is  sufficiently  evident,  from  our  discourse  ;  for  what 
we  speak  flows  down  from  the  mind :  from  the  discourse  is  manifest- 
ed the  state  of  the  mind,  viz.  whether  it  is  influenced  by  a  view  of 
natural  ends,  or  of  spiritual ;  if  only  of  natural  ends,  it  is  a  proof  that 
those  ideas  have  invaded  the  palace,  and  keep  the  key. 
11* 


126  ON  THE   WORSHIP 

of  vertigo  began  to  seize  her  eyes,)  burst  into  the  sacristy, 
and  thrust  down  that  disorderly  crew,  notwithstanding 
their  murmurings,  by  force  and  by  threats  into  their  dens  ; 
for  not  being  able  to  bear  the  brightness  of  her  light,  they 
even  sunk  down  of  themselves,  as  if  deprived  of  all  pow- 
er and  life.  At  the  close  of  this  transaction,  the  wisdom, 
turning  to  her  prince,  thus  addressed  him  :  You  see,  says 
she,  how  deformed  they  appeared,  and  how  wild  was  their 
carriage,  with  their  dishevelled  hair  on  their  shoulders, 
like  furies,  and  with  bloody,  and  at  the  same  time,  dark 
countenances,  and  yet  they  seem  to  themselves  as  images 
of  the  highest  beauty  ;  you  see  likewise,  what  confusion 
ensued,  and  what  must  ensue,  if  the  order  be  not  observed, 
which  requires  that  superior  things  should  have  the  com- 
mand over  inferior,  or  life  itself  over  nature  ;  for  the  Su- 
preme is  the  order  of  all  orders  ;  from  Him  flow  ends,  from 
hence  the  uses  of  ends,  and  the  effects  of  uses  ;  when  this 
order  is;  observed,  first  principles  proceed  duly  to  their 
ultimates,  and  ultimates  return  to  their  first  principles  : 
let  us  therefore  keep  this  in  view,  because  we  bear  it 
in  our  very  bosom  ;  by  this,  life  was  begotten  ;in  us,  be- 
cause by  this,  love  was  begotten  ;  in  a  word,  nothing  is 
more  inviolable,  because  nothing  is  more  venerable  ;  there- 
fore nothing  ought  to  be  more  venerable  because  nothing 
is  more  inviolable.  When  therefore  nature  in  us  is  invited 
and  introduced  into  a  partnership  of  life  by  this  order,  we 
wisdoms  behold,  as  from  a  high  summit,  all  things  which 
are  beneath,  and  widely  subjected  to  our  eyes  ;  and  we 
see,  as  from  the  highest  light,  in  what  manner  those  infe- 
rior lives  wander  in  shades,  while  they  walk  in  their  own 
light ;  they,  on  the  other  hand,  do  not  behold  us,  and  we 
are  to  them  like  shades  and  spectres ;  I  saw  that  thou 
couldst  not  refrain  from  laughter,  when  they,  like  so  many 
scullions,  sought  us  in  the  palace  in  vain  by  their  light ; 


AND  LOVE  OF  GOD.  127 

and  how  they  would  have  fallen  headlong  into  the  sacred 
fire,  and  thus  been  burned  to  death,  unless  it  had  been 
secured  and  guarded ;  but  we  clearly  contemplated  all 
their  wandering  and  ludicrous  acts,  together  with  them- 
selves, not  as  ideas,  still  less  as  intelligences,  which  they 
were  desirous  to  represent,  but  as  insanities. 

67.  Since  therefore  our  bodies  are  only  the  repositories 
and  recipients  of  life,  let  us  endeavor  to  discover  from  the 
life  of  our  minds,  what  the  life  itself  is,  which  we  live  ; 
let  us  receive  instruction  also  on  the  subject  from  nature, 
which  makes  one  and  the  same  thing,  as  was  said,  with 
life,  and  thus  let  us  contemplate  the  idea  in  its  type  :  but 
that  reason  may  cohere,  and  we  may  view  truth  from  its 
own  light,  let  the  life  itself  now  call  forth  ideas,  nor,  as  of 
late,  let  us  open  the  door  to  our  slaves,  so  as  to  rush  in  of 
their  own  accord ;  but  let  us  dictate  to  them  this  order, 
and  establish  it  as  an  eternal  law,  according  to  which  they 
may  conformably,  and  thus  uniformly,  enter  into  our 
sacred  temple,  from  their  own  small  habitations  and  cot- 
tages. For  we  have  above  seen  that  our  minds  resemble 
a  kind  of  paradise,  but  formed  from  the  rays  of  the  sun  of 
life,  or  of  intelligence  and  wisdom ;  wherefore  for  the  sake 
of  convenience,  let  us  contemplate  the  one  from  the  other. 
This  is  sufficiently  evident  to  every  one  of  us,  that  the 
orchards  and  gardens  of  our  terrestrial  paradise,  without 
the  heat  of  their  light,  wither  away,  as  under  a  winter  sun, 
while  the  leaves  of  their  trees  and  flowers  grow  yellow, 
and  the  branches  are  stripped  of  their  honors  ;  the  fruits 
themselves  fall  off  and  everything  returns  to  its  dust :  but 
presently,  on  the  restoration  of  spring,  with  its  new  fire, 
all  things  rise  again  out  of  their  tombs  into  life,  and  com- 
mence and  run  the  career  of  their  pristine  ages,  from 
another  seed,  but  from  the  same  life  :  from  which  consid- 


128  ON  THE  WORSHIP 

erations  we  learn,  that  all  these  things  are  the  effects  of 
heat,  and  not  of  light  alone.  Let  us  pass  now  from  the 
subjects  of  vegetable  life  to  the  subjects  of  animal  life,  or 
from  this  paradise  of  our  sight,  to  the  superior  paradise  of 
our  minds,  and  in  the  place  of  one  light,  let  us  only  substitute 
another,  or  intelligence  ;  and  in  the  place  of  one  heat,  let  us 
substitute  another,  or  love,  so  far  as  they  exactly  correspond 
to  each  other,  according  to  what  has  been  said.  Our  minds, 
in  exact  agreement  with  those  fruit  and  flower  gardens, 
being  enlightened  by  spiritual  light  alone,  yet  not  warmed 
by  love,  in  like  manner  become  torpid,  their  leaves  also 
grow  yellow,  the  branches  are  deprived  of  their  honors, 
and  the  fruits  themselves  fall  off;  yea,  all  things  are  in 
such  a  state  of  decay,  that  they  no  longer  appear  like 
minds ;  for  their  forces  grow  cold,  and  their  powers  be- 
come lifeless,  as  if  paralyzed  ;  inasmuch  as  the  under- 
standing itself  falls  into  a  shade  like  that  of  night,  and 
the  will  into  cold  like  that  of  winter,  the  former  being 
darkened,  and  the  latter  remaining  undetermined,  so  that 
both  the  one  and  the  other  suffer  alike :  but  as  soon  as 
love,  or  spiritual  heat,  arises  again,  all  things  are  heated 
again  into  their  new  life,  and  the  things  which  have  grown 
stiff  and  rigid,  being  again  excited,  grow  soft  again,  and 
return  into  the  flower  of  their  ages  ;  for  minds  [mentes] 
instantly  begin  to  desire,  and  minds  [animi  *]  to  lust,  and 
thus  again  to  live ;  for  where  there  are  no  desires,  and  no 
cupidities,  there  are  also  no  excitements,  or  no  cherishing 
principles  of  life,  since  if  there  be  no  love,  we  neither  de- 
sire or  lust  after  anything.  Yea,  all  our  states  of  life 
depend  solely  on  the  state  of  the  love  ;  for  as  soon  as  we 
indulge  our  love,  the  mind  is  instantly  re-visited  by  its  life, 

•  For  the  distinction  between  mentes  and  animi,  see  note  at  page 
123. 


AND   LOVn   OF  GOD.  129 

and  we  are  urged  on  by  a  sort  of  unusual  alacrity,  whence 
come  our  gladness,  merriment,  and  exultation  ;  yea,  from 
the  same  source  are  derived  the  favor  and  respect  which 
we  bear  to  each  other  :  but  if  our  love  be  assaulted  by 
threats  or  force,  we  instantly  grow  inflamed  with  anger, 
and  attack  those  who  assault  us,  like  foes  in  battle-array, 
whence  comes  our  indignation,  our  anger,  and  fury,  for, 
according  to  the  danger  with  which  our  love  is  threatened, 
our  bosoms  beat,  our  hearts  palpitate,  a  cold  tremor  runs 
through  our  bones,  and  the  mind,  as  if  overwhelmed  with 
darkne'ss,  is  half  deprived  of  its  life,  whence  come  our 
fears,  terrors,  sadnesses,  sorrows,  and  griefs  ;  but  pres- 
ently, while  we  view,  as  through  a  window,  the  accession 
or  return  of  our  love  from  afar,  the  mind  again  returns, 
and  the  life  of  the  mind,  and  the  sight  itself  sparkles  with 
a  kind  of  joy,  whence  comes  hope,  with  which  we  are 
wont  to  be  suckled  :  in  a  word,  all  the  states  of  our  life, 
as  was  said,  depend  upon  the  state  of  our  love,  and  we 
are  never  affected  with  anything  but  what  touches  our 
love  ;  nor  is  this  the  case  only  with  the  love  which  is  lord 
or  primate,  but  also  with  all  the  servants  and  attendants, 
which   are  infinite  :  *  for  they  cohere  like  one  chain,  from 

*That  every  one  may  know  in  himself,  or  in  his  thouglits,  desires, 
discourses,  and  actions,  and  indeed  in  singular  the  exertions  of  his 
own  life,  his  own  love,  is  sufficiently  clear :  and  although  he  has 
learned  to  assume  another  countenance,  which  is  not  his  own,  both  in 
his  face  and  actions,  still  it  is  sufficiently  evident  to  himself,  and  to 
all  who  have  the  wisdom  not  to  be  imposed  upon  by  such  a  counte-^ 
nance  and  assumed  form.  Those  loves  in  general  are  but  two,  viz, 
the  supreme  love  or  the  love  of  the  best,  and  the  lowest  love,  or  the 
love  of  the  worst;  it  is  the  worst,  because  it  has  separated  from  the 
Supreme,  and  altogether  disagrees  with  Him  :  all  the  rest  of  the 
loves  are  intermediate,  and  with  infinite  variety  refer  themselves  to 
the  one  or  to  the  other;  thus  we  more  or  less  bear  the  effigy  of  the 
one  or  of  the  other.    Those  loves  themselves  are  the  real  essences 


130  ON   THE    WORSHIP 

which  if  you  take  a  single  link,  the  whole  is  moved,  to- 
gether with  the  weight  thence  hanging.  This  is  the  fire 
of  our  life,  the  derivatives  from  which  vibrate  like  flames ; 
hence  it  is  discoverable  as  in  clear  light,  that  without  love 
their  is  no  life,  and  that  the  life  is  such  as  the  love  is.  As 
she  said  these  words,  our  first-begotten  kissed  the  hand  of 
his  wisdom,  which  she  then  elevated,  perhaps  in  conse- 
quence of  her  ardor,  that  she  might  signify  her  meaning 
by  gestures  ;  at  the  same  time  he  expressed  his  satisfac- 
tion at  her  discourse  by  the  flame  of  exulting  life  ;  which 
being  perceived  by  the  wisdom,  I  now  clearly  see,  said 
she,  that  thy  love  is  our  love  ;  it  sparkles  from  the  counte- 
nance, and  especially  from  the  rays  of  thine  eye,  for  the 
very  eye-brow  darts  lightning ;  since  according  to  the 
desires  and  joys  of  the  mind,  the  ministering  organs  also 
exult,  the  sight  especially  sparkles  from  the  love  itself;  for 
there  is  nothing  in  the  body  but  what  is  impelled  to  similar 
motions  and  habits  with  the  love,  and  obeys  the  impulse ; 
hence  the  suavity  of  thy  countenance,  and  the  grateful 
lightning  of  thy  sight ;  for  love  rules  the  mind,  and  the 
mind  the  body,  and  thus  life  and  nature,  fighting  under 
the  same  standard,  act  as  one  cause.  To  the  intent  that 
we  may  recall  these  things  into  our  minds,  as  often  as  we 
abide  in  Helicon,  that   sacred  hearth  is  in  the  palace,  liv- 

which  exist ;  if  they  were  not  real,  their  effigies  would  not  in  any- 
wise be  represented  in  us  ;  for  it  is  impossible  for  anything  to  exist, 
like  to,  or  resembling  that  which  is  not ;  the  type  derives  all  that 
it  has  from  the  idea,  according  to  which  it  is  effigied  ;  where  there  is 
no  idea,  no  effigy  also  of  an  idea  is  possible  :  without  the  best  and 
the  worst,  or  good  and  evil,  really  existing,  there  would  be  no  per- 
ception of  good  and  evil,  still  less  sensation  ;  consequently  no  under- 
standing of  what  is  true  and  false,  and  no  will  of  what  is  good  and 
evil ;  in  a  word,  no  mind,  consequently  no  existence  of  what  is  our 
own,  and  of  the  things  thence  flowing ;  thus  we  should  not  be 
shades  and  ideas,  but  absolutely  nothing, 


AND  LOVE  OF  GOD.  131 

mg  and  burning  with  its  perpetual  fire,  *  that  it  may  con- 
tinually give  light  to  the  counsels  of  our  understanding, 
and  moderate  the  ardors  of  our  will.  Didst  thou  not  ob- 
serve how  the  ceiling  and  roof  of  our  palace  became  re- 
fulgent from  it,  and  what  thick  darkness  and  deadness 
seizes  us,  when  it  is  half  extinguished  ?  Thatjirc  repre- 
sents love  itself;  its  torches  and  flames,  the  sacred  burnings 
of  our  desires  ;  the  hearth  around  constructed  of  adaman- 
tine circles  and  garlands,  the  truths,  and  their  intelligences, 
which,  like  vestal  nymphs,  guard  the  fire  ;  the  burnished 
gold,  with  which  the  focal  circles  were  overspread,  good- 
nesses and  their  wisdoms,  for  we  are  the  priestesses  and 
sacred  ministers  of  the  nymphs  of  that  vesta :  that  that 
hearth  by  its  flaming  Ji re  seemed  molten,  as  it  were,  into 
adamantine  gold,  signifies  the  transparency  of  goodnesses 
by  truths,  and  hence  the  harmony  and  union  of  the  one 
and  the  other :  the  irradiation  of  innumerable  colors,  de- 
notes the  perceptions  of  truths  from  good,  and  of  good  by 
truth  :  wherefore  also  these  colors  appear  in  every  intelli- 
gence according  to  the  position  of  the  eye  of  every  one;  for 
we  intelligences  and  wisdoms  are  not  exactly  alike  in  our 
faces,  nor  are  we  clothed  with  like  bodies,  but  by  the 
society  into  which  we  are  joined  by  love,  we  constitute  one 
understanding  and  one  will,  and  thus  thy  mind  :  for  there 
is  no  one  thing  given  in  us,  nor  yet  in  the  nature  of  things 
which  is  not  made  one  by  the  consent  and  concord  of 
several  things,  that  is,  by  unanimity,  nor  is  there  any  una- 
nimity except  by  love.  From  these  considerations  now 
it  ought  to  appear  evident,  that  without  love  there  is  no 
life,  and  that  the  life  is  of  such  a  quality  as  the  love  is. 

■*  This  hearth,  with  its  fire,japparatus,  and  radiation,  was  described 
above,  n.  51,  where  is  was  promised  that  its  symbolical  meaning 
should  be  explained  ;  here  now  the  interpretation  is  given,  where- 
fore let  the  reader,  if  he  pleases,  first  consult  that  passage. 


132  ON   THE  WORSHIP 

68.  Since  therefore  we  live  the  life  of  love,  and  from  it 
our  own  life  ;  and  since  we  wisdoms  and  intelligences, 
who  compose  thy  mind,  in  the  fibres  and  veins  of  our  bodies 
do  not  possess  blood  but  love,  infused  and  continued  from 
essential  love,*  it  is  of  concern  to  us  to  know  what,  and  of 

*It  is  said  that  wisdoms  and  intelligences,  or  what  amounts  to  the 
same  thing,  our  mind,  which  consists  of  understanding  and  will, 
possess  no  other  blood  or  spirit  in  their  veins  and  fibres,  than  love,  or 
its  life  :  this  indeed  is  confirmed  by  the  phenomena  of  all  effects  ; 
but  that  the  same  may  in  some  degree  be  made  manifest  by  anato- 
my, it  may  be  expedient  to  give  some  idea  of  the  formation  of  our 
mind.  No  one  is  ignorant  that  all  our  organs,  both  of  sensation  and 
of  motion,  and  also  the  viscera,  derive  their  contexture  from  fibres 
and  blood-vessels  ;  if  we  pursue  these  fibres,  which  all  and  together 
compose  the  blood-vessels,  even  to  their  principles,  or  first  origins, 
by  a  continual  thread,  it  is  rendered  manifest  that  they  all  close  in 
the  cortical  glands,  in  the  cerebrum,  the  cerebellum,  the  medulla 
oblongata  or  spinal,  and  thus  derive  their  origin  from  these  glands  ; 
wherefore  those  glands  themselves,  which  are  the  beginnings  of  the 
fibres,  are  also  the  beginnings  of  all  the  operations  which  are  excited 
and  exercised  by  the  fibres ;  consequently  in  them  are  the  beginnings, 
of  our  minds  and  the  minds  themselves,  for  to  them  are  subjected 
all  sensations,  and  from  them  flow  all  the  determinations  of  the  will 
into  its  acts,  nor  is  any  end  or  origin  elsewhere  given ;  wherefore  on 
the  destruction  of  those  glands,  or  on  the  [cutting  away  of  fibres 
which  tend  to  the  organs  of  sensation,  or  to  the  muscles,  sensations 
and  actions  instantly  perish.  Wherefore  if  we  now  consider  those 
glands  or  little  spheres,  as  the  beginnings  of  all  the  organical  forms 
of  our  body,  and  of  their  faculties  and  operations,  by  calling  to  our 
aid  the  anatomy  of  the  brain  in  general,  also  the  doctrines  of  forms, 
of  order,  and  of  degrees,  also  of  influxes  and  correspondences,  we 
may  attain  to  the  knowledge  how  those  beginnings  are  formed,  or 
how  they  are  composed  of  the  purest  fibres,  or  of  fibres  emulating 
those  of  the  body ;  and  indeed  evidently  to  that  knowledge,  that 
those  little  stamina  of  extreme  subtilty,  emulous,  as  was  said,  of  the 
fibres  of  the  body,  or  fibres  by  way  of  eminence,  cannot  admit  such 
an  essence,  or  such  a  fluid,  as  the  fibres  derived  from  them;  con- 
sequently they  cannot  admit  the  animal  spirit,  still  less  the  red  blood, 
such  as  is  admitted  by  the  vessels,  or  by  the  arteries  and  veins  ;  but 


/ 

AND   LOVE  OF   GOD.  133 

what  quality,  that  love  is,  at  whose  nod  the  orb  is  ruled, 
which  we  believe  to  be  our  own  :  for  there  are  infinite 
loves,  but  there  is  one  which  acts  the  principal  part  in  every 
mind,  and  which,  as  supreme  moderator,  administers  the 
chief  government,  and  assigns  to  the  rest  their  respective 
offices  :  and  since  they  arc  so  many  in  number,  our  distinct 
perceptions  of  them  perish  ;  for  their  infinity  alone,  especially 
when  they  also  disagree,  induces  darkness  on  the  mind  ; 
and  this  likewise  is  the  reason  why  that,  which  is  all  in  all, 
escapes  our  intuition  more  than  the  rest ;  e^o  also  the  love, 
which  is  the  all  of  all  in  our  little  world  or  body,  and  which, 
as  a  deity,  or  as  the  soul  of  our  powers,  rules  its  courses 
and  fluctuations  by  various  and  uncertain  reins  :  this  is  one 
of  the  causes  why  we  do  not  easily  distinguish  one  love 
from  another ;  there  is  yet  another  cause,  viz.  that  every 
love,  like  a  pantomime,  by  its  gesticulation,  assumes  an  ap- 
pearance of  the  supreme  or  best  love,  and  thus  entangles 
the  mind  in  its  snares.  For  one  builds  a  Helicon  like  an- 
other, which  also  it  calls  Olympus  ;  it  likewise  begets  intel- 
ligences and  wisdoms,  and  introduces  them  into  it :  the 
palace,  too,  which  it  calls  mussea  and  athenoea,  it  fills  with 

in  the  place  of  such  essence  or  fluid,  they  admit  one  in  which  there 
is  life,  consequently  one  which  tlows  down  from  the  very  fountain 
of  life,  and  to  wliich  the  animal  spirit,  and  lastly,  the  red  blood  in 
the  body  correspond,  receiving  from  it  also  their  life  ;  this  is  the  life 
which  actuates  and  governs  our  mind  itself,  or  the  organical  prin- 
ciple ;  wherefore  it  is  said,  that  wisdoms  andintelligences,  in  the. 
fibres  and  veins  of  their  bodies,  do  not  possess  blood,  but  love,  tJiat 
is,  its  life  infused  and  continued  fj-om  love  itself.  These  things  are 
confirmed  more  fully  and  clearly  by  phenomena  themselves  and 
effects,  than  by  the  obscure  and  round  about  way  of  anatomy  and 
philosophy ;  although  by  the  aid  of  those  sciences,  of  which  mention 
was  made  above,  the  same  things  may  be  absolutely  demonstrated, 
but  not  intelligibly,  except  to  those  who  are  skilled  in  anatomy  and 
philosophy. 

I'Z 


134 


ON  THE   WORSHIP 


parasites  and  servants,  who  may  favor,  flatter,  and  effigy  its 
sports  by  act  and  gesture  :  yea,  what  is  more,  it  also  adorns 
the  hearth  in  the  palace,  and  proclaims  festivals,  and  orders 
them  to  prepare  frankincense,  garlands  and  sacrifices,  with 
other  like  things,  altogether  as  in  our  Olympus.  It  likewise 
requires  of  the  attendants  and  guards,  that  they  call  it  the 
best,  and  laugh  at  those  as  insane,  who  dare  to  say  that  any- 
thing is  prior  to  itself,  or  better  than  the  best.  It  also  in- 
structs its  servants,  that  if  any  other  love,  inimical  to  itself, 
should  pretend  to  dominion,  they  should  excite  all  disturb- 
ance, should  vibrate  all  the  torches  of  life  which  they  carry 
about  with  them,  should  set  on  fire  each  blood,  should  stir 
up  black  bile  from  the  gall-bladder  below,  and  thus  fill  with 
fury  the  vessels  of  the  whole  kingdom.  And  when  the  love 
has  thus  instructed  and  principled  its  mind,  then  all  things 
derive  their  secondary  birth  from  those  principles  as  from 
roots,*  and  push  themselves  forward  in  conformity  with 
its  life  :  thus  it  excites  a  certain  idea  of  Paradise,  which  it 
calls  its  celestial  Paradise,  from  which  it  contemplates  the 
terrestrial  as  its  effigy.  Moreover  also  it  strictly  enjoins,  that 
they  should  adorn  the  possessor  of  that  mind  as  a  prince, 
with  a  royal  robe,  distinguish  him,  when  placed  on  a  throne, 

*  All  things  whatsoever  which  take  rise  from  seed  and  soul,  in 
general,  in  species  and  in  part,  derive  a  secondary  rise  from  the 
roots,  or  their  beginnings  ;  for  seeds  first  put  forth  their  root,  and  by 
it  finally  is  introduced  all  the  juice  into  the  stems,  branches,  and 
fruits;  the  case  is  similar  also  in  things  animate,  in  which  from 
souls,  as  from  seeds,  are  first  excited  principles,  and  afterwards  from 
those  principles  all  things  are  brought  forth  ;  our  minds  are  said  to  be 
the  principles  [or  beginnings]  of  the  operations  of  the  body,  which 
depend  on  the  will ;  but  before  they  become  minds  or  act  intellec- 
tually, they  are  only  principles  [or  beginnings]  cf  fibres.  This  is 
common  throughout  nature,  that  similar  piinciples  are  excited  by 
their  first  origins,  and  by  them  afterwards  further  effects  are  pro- 
duced. 


AND    LOVE    OF  GOD.  185 

with  a  sceptre  and  crown,  subject  all  things  to  his  law  and 
arbitration,  and  persuade  him  that  he  alone  enjoys  sove- 
reignty, and  may  issue  forth  his  imperial  decrees  as  he 
pleases ;  nor  do  they  ever,  under  pain  of  exile,  whisper  in 
his  ear,  that  he  sits  on  that  throne  as  an  illustrious  statue, 
or  as  an  image  adorned  with  gold  and  gems,  but  totally  void 
of  power.  From  these  considerations  thou  seest,  of  what 
great  concern  it  is,  and  how  much  above  every  other  con- 
cern, that  every  one  should  know  his  love,  and  since  there 
are  so  many  loves,  and  all  of  them  like  so  many  stage- 
players,  are  desirous  to  personate  the  best,  thou  seest  of 
what  importance  also  it  is  to  discern  and  to  discriminate 
the  mixed  multitude ;  for  hence  we  derive  the  auspices  of 
our  life,  and  all  its  conditions,  fortunes  and  destinies. 

69.  But  I  recollect  lately  that  I  gave  no  small  disturbance 
to  thy  mind  [animus]  by  the  mere  mention  of  more  than 
one  love,  and  that  on  that  account  thou  brakest  the  thread 
of  my  discourse  as  soon  as  I  began  it :  I  see  clearly  and 
am  sensible  of  the  same  thing  also  at  this  moment,  for  thou 
canst  not  dissemble;  the  pupil  of  thine  eye  does  not 
sparkle  with  the  flame  of  gladness,  nor  dost  thou  present 
me  with  a  cheerful  and  placid  countenance  ;  but  that  I 
may  turn  the  foulness  of  that  fire  into  brightness  I;  am 
desirous  to  explain  to  thee  what  thou  art  ignorant  of,  viz. 
the  nature  and  quality  of  those  loves ;  it  is  better  to  learn 
this  from  thy  own  wisdom,  than  from  experiments  and 
proofs  in  the  thing  itself;  for  that  other,  which  is  contrary 
to  our  own,  is  not  love,  but  an  enemy,  who  by  singular 
cunning  invents  reasons,  to  impose  upon  the  innocent,  and 
to  circumvent  and  make  them  his  favorers  under  a  pre- 
tence of  friendship  :  ensnaring  them  and  putting  them  off 
their  guard,  especially  by  slight  allurements  :  and  that  he 
may  prepare  to  advantage  his  webs  and  nets  he  first  injects 
ignorance  of  himself,  as  if  no  such  love  existed ;  nor  does 


136  ON   THE   WORSHIP 

he  tie  his  knots  more  artfully,  or  to  more  advantage  at  any 
time,  than  in  the  shade  of  our  understandings  ;  for  thus 
he  nearly  darkens  celestial  light,  and  extinguishes  sacred 
fire,  in  hatred  against  which  he  interposes  such  a  shade, 
that  he  afterwards  establishes  and  commences  his  sports  ; 
wherefore  he  never  lives  more,  and  more  securely,  than 
with  those  persons  into  whom  he  inspires  a  belief  that  he 
does  not  live  at  all.  Therefore  it  is  of  concern  to  us  that 
thou  be  instructed  ;  for  he  is  never  perceivable  by  his  own 
light,  because  he  veils  himself  in  a  shade,  nor  can  his 
quality  be  known  but  by  our  light.  But  to  come  to  the 
point :  there  is  but  one  only  love,  the  fountain  of  all  good- 
nesses and  truths ;  but  there  is  given  also  and  there  exists 
another,  which,  inasmuch  as  it  is  the  source  of  all  evils,  is 
also  the  source  of  all  error :  but  as  yet  thou  knowest  not 
what  evil  is,  and  what  error  :  O  golden  infancy  !  This  also 
would  escape  us,  because  it  conceals  its  nature  from  us, 
but  we  apprehend  it  only  from  what  we  have  heard.  Thou 
art  no  longer  ignorant  that  heaven  exists  and  the  world,  or 
the  nature  of  heaven  and  the  nature  of  the  world,  and 
that  those  natures  are  distinct  and  differ  from  each  other, 
as  lights  themselves,  and  heats  themselves,  of  which  we 
have  so  frequently  spoken  above ;  wherefore  our  minds 
are  the  centres  of  both,  and  suffer  themselves  to  be  bend- 
ed and  turned  towards  one  and  the  other,  as  if  they  had 
joints.  God,  the  architect  of  both,  as  well  of  heaven  as 
of  the  world,  to  the  intent  that  all  things  which  are  in 
lowest  principles  might  go  and  return  to  his  supreme 
principles,  and  those  which  are  in  outermost  principles  to 
his  inmost,  which  principles  differ  exceedingly  from  each 
other,  and  thus  might  proceed  rightly  in  their  order  ;  and 
that  the  universal  world,  like  heaven,  with  its  uses  and 
delights,  might  flow-in  to  our  love  by  each  way,  viz,  from 
Himself,  and  at  the  same  time  directly,  and  thus  he  might 


AND  LOVE  OF  GOD.  137 

arrange  all  and  singular  things  from  the  sacred  fire  of  His 
love,  and  the  temple  of  intelligence  and  wisdom,  excited  a 
fountain  also  of  life,  with  its  infinite  streams,  in  the  very 
nature  of  the  world  ;  for  without  such  a  spiritual  fountain 
in  the  world  itself,  the  most  perfect  order  would  not  have 
been  induced  :  this  was  the  cause  of  the  creation  of 
several  spirits  and  genii,  or  of  several  essences  which  live 
here  ;  and  of  one  prince  or  leader  of  all,  whom  we  call  the 
fountain  of  that  life,  and  the  rest  the  streams  of  that  foun- 
tain. This  prince  was  made  the  God  of  the  world,  and 
his  palace  like  a  celestial  palace  ;  he  has  also  his  chiefs 
and  rulers,  whom  he  appoints  over  provinces,  and  likewise 
his  intelligences  and  wisdoms,  as  he  calls  them,  together 
with  infinite  ministries,  as  the  enlargement  of  that  king- 
dom requires  ;  but  its  whole  concern  is  reserved  in  his  own 
power  ;  for  he  possesses  a  great  empire,  as  extensive  as  this 
universe,  which  falls  under  the  view  of  the  bodily  eye. 
The  nature  itself  of  the  world  is  void  of  life  made  only  to 
be  subservient  to  spiritual  essences  or  living  minds,  as  an 
instrumental  or  organical  cause,  for  there  is  nothing  in  the 
universe  but  what  tends  to  their  use ;  nevertheless  our 
Supreme  created  the  whole  universe,  both  heaven  and  the 
world,  not  for  the  sake  of  those  essences  or  minds,  but 
only  for  the  sake  of  His  own  love,  or  Only-begotten  Son ; 
wherefore  all  spiritual  essences,  and  all  living  minds,  are 
nothing  but  mediators  of  life,  and  thus  again  instrumental 
causes,  consequently  the  whole  is  only  a  machine  of  medi- 
ums, that  the  love  of  the  Supreme  might  be  all  in  all,  and 
by  it  celestial  things  be  joined  with  terrestrial.  For  this 
end,  this  Emperor  of  such  extensive  dominion  was  created  : 
but  whereas  so  great  authority  and  administration  was  de- 
creed to  him  by  our  Supreme,  he  became  so  elated  with 
his  greatness,  and  so  insolent,  that  he  was  desirous  to  ex- 
tend his  empire  over  heaven,(  and  to  arrogate  the  power  of 


138  ON  THE  WORSHIP 

our  love  ;  for  when  left  to  himself,  he  made  light  of  all 
others  in  comparison  with  himself;  therefore  he  entirely 
revolted  from  the  Supreme  by  rebellious  motions  against 
the  Only-begotten  :  hence  the  empires  or  universes  were 
divided  ;  still  he  lives  from  the  rays  of  the  life  of  the  Su- 
preme, for  hence  is  the  life  of  all  that  live,  yet  not  at  the 
same  time  from  the  life  of  his  love,  but  from  the  dry  fire 
or  his  own  proper  love ;  and  moreover  although  he  has  re- 
volted, he  is  bound  under  that  necessity,  as  by  chains,  to 
execute  obsequiously  all  the  commands  of  our  Deity ;  for 
that  was  the  cause  of  his  existence,  and  to  continue  the 
same,  he  is  strictly  restrained  from  being  slain  by  the  tor- 
ments of  his  hatred  arising  from  disaffection  ;  also  from 
publishing  any  accounts  of  his  own  world  ;  but  by  lies  he 
would  disturb  all  knowledge  of  truth  had  not  the  Supreme 
known  all  and  singular  things  before  the  creation  of  the 
world  from  Himself,  and  what  would  come  to  pass  by 
infinite  other  ways.  From  these  considerations  it  is  now 
erident,  that  there  are  two  who  bear  rule  in  the  universe, 
viz.  the  love  of  the  best,  from  the  nature  of  his  own  love, 
that  celestial  things  may  be  united  wkh  terrestrial,  and  the 
love  of  the  worst,  grounded  in  the  nature  of  hatred,  and 
thus  in  the  love  of  the  disjunction  of  those  things.  From 
this  one  single  origin  so  many  innumerable  loves  result ; 
for  an  infinite  multitude  is  born  from  the  revolt  alone  of 
one.* 

70.  But  whereas  thou  livest  in  thy  golden  innocence, 
and  art  ignorant  of  these  destinies  of  the  universe,  I  am 
willing  to  explain  myself  farther  on  the  subject,  lest  per^ 

*  Thjere  i3  every  reason  to  suppose  that  the  author's  views  of  the 
prince  of  this  world,  or  the  powers  of  darkness^  and  of  the  Only- 
begotten  Son,  as  expressed  in  the  above  paragraph,  were  very  much 
changed,  when  his  mind  became  afterwaids  more  enrightened  with 
spiritual  knawledge.. —  Trv 


AND  LOVE  OF  GOD.  139 

haps  thou  shouldst  fancy  that  I  am  telling  thee  idle  tales : 
let  us  descend  only  by  a  few  steps  of  our  ladder  into  the 
court  of  this  palace,  and  with  thine  own  eyes  thou  shalt 
take  a  view  of  his  den,  and  of  himself;  also  thou  shalt 
contemplate  an  idea  of  the  universe,  the  type  of  w^hich  we 
carry  about  with  us.  For  our  soul  represents  the  Supreme 
Mind  from  which  the  universe  was  created,  since  she  also 
in  like  manner,  like  the  goddess  of  her  little  world,  or  a 
vicarious  deity,  resides  in  supreme  and  inmost  principles, 
and  in  her  own  sacred  temple,  from  which  she  governs 
her  little  universe  ;  to  her  also  is  granted  a  similar  species 
of  Omnipresence,  of  Omniscience,  and  of  Omnipotence, 
but  within  the  limits  of  her  own  kingdom ;  nothing  also 
has  its  life  therein,  except  from  her  life ;  for  she  has  con- 
structed, and,  as  it  were,  built  all  things  from  her  own 
fibres,  as  from  rays  derived  from  the  fountain  of  her  life  ; 
yet  she  has  not  done  this  herself,  but  our  Supreme,  with 
His  love,  by  her.  But  thy  mind,  with  thine  understanding 
and  will,  represents  essential  love  itself,  or  the  only-begotten 
of  the  Supreme,  whose  image  it  bears  ;  for  the  soul  first 
of  all  begat  that  mind,  as  its  one  only  offspring,  and  after- 
wards by  ideas  and  truths  introduced  into  its  sacristy, 
formed  and  produced  intelligences  and  wisdoms,  and  thus 
constituted  an  Olympus  altogether  like  to,  and  resembling 
that,  which,  being  subject  to  the  only-begotten  of  the  Su- 
preme, is  seen  in  the  very  heaven  itself.  *     But  the  inferior 

*That  the  soul  has,  as  it  were,  built  the  whole  body,  by  virtue  of 
fibres  produced  from  herself,  and  that  first  of  all  she  conceived  that 
mind  which  is  called  intellectual  as  her  only-begotten,  and  construct- 
ed its  Olympus,  and  presently  introduced  into  it  intelligences  and 
wisdoms  ;  and  that  she  has  delivered  to  it  the  rule  of  her  own  em- 
pire, and  has  reserved  to  herself  only  the  nature  of  that  kingdom, 
for  the  sake  of  gratifying  it,  with  several  things  besides,  which  coin- 
cide altogether  with  the  government  of  the  universe,  you  may  see 


140  ON   THE    WORSHIP 

or  lowest  mind  [mens],  which  is  also  called  mind  [animus] 
with  its  genii,  represents  that  great  prince  of  the  world, 
to  whom  so  great  power  has  been  allotted  by  the  Supreme. 
Nevertheless  these  are  not  mere  representations,  but  we 
really  here  live  and  walk  as  little  universes,  and  carry 
both  heaven  and  the  world,  consequently  the  kingdom  of 
God,  in  ourselves:  The  Supreme  Deity, our  Most  Holy  Fa- 
ther, is  actually  in  our  souls  with  His  life  ;  His  only -begotten, 
or  our  love,  is  actually  in  the  mind  itself,  which  we  in- 
habit. And  that  prince  of  the  world  is  actually  with  his 
life  in  the  mind  [animus],  or  in  this  lowest  mind  [mens], 
but  without  disturbance,  because  he  is  bound  and  fettered 
by  our  love,  which  like  a  door-keeper  possesses  thy  mind, 
[mens],  consequently  he  is  humble,  officious,  and  civil; 
nor  has  he  there  any  burning  desire  to  touch  our  heaven, 
even  with  his  little  finger,  because  he  dare  not;  in  like 
manner,  as  thou  seest,  he  is  enjoined  to  make  us  acquaint- 
ed with  whatsoever  befals  his  little  world,  and  to  execute 
every  purpose  which  we  sanction  and  decree  :  Thou  seest 
here,  says  she,  the  place  of  residence  of  those  who  first 
receive  from  the  external  senses  all  the  images  and  modes 
of  the  visible  world,  and  either  bring  them  to  our  cars,  or 
represent  them  to  our  sight ;  here  again,  the  residence  of 
those  who  convey  our  commands  by  fibres  to  the  muscles, 
and  thus  determine  our  decrees  into  acts  :  If  thou  art  dis- 
posed to  see  the  experiment,  I  will  remove  either  the  latter 
or  the  former,  and   thou  wilt  perceive  the  truth    of  the 

explained  above,  with  sufficient  prolixity  and  clearness ;  for  such  an 
affinity,  not  to  say,  relationship,  subsists  between  them,  that  he  whff 
is  in  the  knowledge  of  the  one,  is  also  in  the  knowledge  of  the  other. 
That  the  ancients  discerned  more  clearly  than  the  moderns  or  Chris- 
tians, that  our  body  resembles  the  universe,  is  owing  to  the  blindness 
of  the  minds  of  the  latter  caused  by  the  prince  of  that  shade,  to  pre- 
vent his  own  hell  from  being  contemplated,  and  still  more  the  heaven 
of  God. 


AND   LOVE  OF  GOD.  141 

matter.  We,  in  our  sacred  abode,  look  only  at  ends,  and 
arrange  means,  which,  being  next  committed  to  the  will, 
are  delivered  to  that  prince,  that  by  his  servants  they  may 
be  brought  forth  into  effects,  so  as  to  become  uses  designed 
by  our  heaven,  that  is,  of  our  love  :  The  will  itself,  by 
itself,  is  nothing  but  an  endeavor  to  act,  from  which  no- 
thing exists  without  the  aid  of  ministries.  But  that  niind 
[animus]  or  the  prcetor  of  our  court,  inasmuch  as  he  lies 
chained  by  our  love,  lives  under  the  necessity  of  obsequi- 
ously executing  our  determinations  :  for  thus  he  sits  bound 
to  the  rudder,  and  derives  his  life  from  our  soul,  or  through 
it,  from  the  Supreme  :  this  also  you  may  be  convinced  of 
by  a  single  look.  That  he  leads  a  life  altogether  different 
from  ours,  is  evident  from  the  power  left  to  us,  whereby 
we  can  will,  and  yet  either  bring  things  into  act,  or  check 
them  :  also  whereby  we  can  keep  watch,  and  remove  our- 
selves from  the  mind  [animus]  and  withdraw  our  whole 
mind  [mens]  from  its  delectations  and  cupidities  :  for  while 
we  are  intent,  by  the  views  of  truth  and  of  good,  to  pre- 
vent anything  of  the  lumen  issuing  from  its  torches  from 
overshadowing  our  light,  so  long  we  close  and  set  bars  to 
those  gates. 

71.  But  although  this  servant  of  ours,  inasmuch  as  he 
is  chained,  presents  himself  to  us  under  so  humane  and 
peaceable  a  character,  still  he  is  the  most  outrageous  enemy 
to  our  love,  and  never  can  entirely  discard  his  innate 
hatred ;  he  is  cunning,  and  has  a  genius  adapted  to  all 
kind  of  fraud ;  nor  is  anything  more  agreeable  to  his 
wishes,  or  more  the  object  of  his  endeavors,  than  to  excite 
civil  commotions  among  all  his  crew,  and  to  pour  them 
forth,  when  arranged  under  his  standards,  into  the  palaces 
of  thy  mind,  so  as  to  cast  out  us  wisdoms  from  thy  Olym- 
pus ;  the  holes,  by  which  he  can  introduce  himself,  ar^ 
several,  all  of  which  I  have  already  pointed  ojit  to  thee  ; 


142  OiN   THE   WORSHIP 

but  as  thou  well  knowest,  there  are  only  two  ways  of  ac- 
cess to  thy  mind  [mens],  viz.  from  above,  and  from  be- 
neath :  the  way  from  above  is  through  the  soul  *  and  its 
temple  ;  this  way  is  sacred,  and  to  him  altogether  imper- 
vious, and  indeed  so  strait,  that  he  cannot  even  insert  his 
little  finger  through  its  windings,  having  a  body  so  fat  and 
gross  ;  this  way  is  open  only  to  the  Lord  of  light,  and  to 
His  love  :  but  the  latter,  or  inferior  way,  is  the  only  one 
through  which  he  can  creep  and  exert  his  influences ;  for 
this  way  is  open,  even  from  the  gales  of  the  senses  to  the 
lumen  and  modes  of  his  world,  consequently  to  images 
turned  into  ideas,  and  also  towards  the  walls,  which  are 
coated  with  muscles  as  with  coats  of  mail,  by  or  through 
which  our  ends  burst  forth  into  acts,  and  which  are  open 
into  his  world.  But  whereas  he,  by  the  ingenuity  of  his 
devices,  knows  how  to  overthrow  all  machines,  we  have 
tnere  prudently  arranged  our  guards  :  *  Come  along  with 
me,' says  she,   'and  recognise  them;' and  instantly   she 

*  Viz.  where  the  soul  is  in  its  super-celestial  form,  consequently 
where  it  is  in  the  beginnings  of  the  operations  of  its  body,  spoken  of 
above  :  for  our  animal  kingdom  is  divided  into  three  spheres,  viz. 
into  the  sphere  of  principles,  into  the  sphere  of  causes,  and  into  the 
sphere  of  effects.  The  sphere  of  principles  is  in  things  supreme, 
where  also  are  the  beginnings  of  all  fibres,  and  comprehends  in  itself  the 
soul,  where  it  resides  in  its  super-celestial  form,  also  the  intellectual 
mind  [mens],  and  likewise  the  mind  [animus]  ;  for  these  being  subor- 
dinate to  each  other  act  as  principles  of  all  the  operations  which  exist 
in  the  inferior  spheres.  The  sphere  of  causes  is  thence  produced, 
the  complex  of  which  is  the  cerebrum,  especially  the  medullary, 
with  the  cerebellum,  the  medulla  oblongata  and  spinal,  which  there- 
fore is  separated  and  discriminated  from  the  lowest  sphere  by  bones 
and  the  vertebras,  as  by  walls  ;  this  last  sphere,  or  the  sphere  of 
effects,  is  everything  else  which  is  properly  called  the  body,  with  its 
organs,  viscera,  limbs,  and  muscles.  Thie  case  is  similar  in  the  uni- 
verse, in  which  also  are  given  three  spheres,  viz.  of  principles, 
of  causes,  and  of  effects. 


AND   LOVE   OF   GOD.  143 

led  him  to  all  the  narrow  gates  and  passages,  and  opened 
to  his  view  all  the  shortest  paths  which  could  afford  him 
admission  ;  and  at  the  same  time  she  continued  her  dis- 
course, during  a  great  part  of  the  day,  concerning  his  con- 
trivances. 

72.  But  we  will  no  longer  dwell  on  the  enumeration 
of  his  tricks,  which  are  infinite,  and  exceed  all  calculation 
of  number.  Nevertheless  the  state  of  rule,  which  he  in- 
duces on  the  subdued  and  vanquished  mind,  ought  to  be 
described.  For  when  he  has  enticed  to  his  side,  or  rather 
to  his  thorns,  the  intelligences  of  the  lowest  sort  of  any 
mind,  displaying  before  their  eyes  the  badges  and  purple 
ensigns  of  his  power,  instantly  the  gates  are  opened  by 
them,  and  his  chains  are  removed  ;  and  immediately  he 
arranges  his  genii  under  standards,  and  invades  the  pal- 
ace and  sacristy  with  the  torches  and  lamps  of  nature,  ex- 
pelling the  intelligences  and  wisdoms  inaugurated  by  our 
love,  which,  inasmuch  as  they  are  innocences,  and  thus 
gentle,  and  act  only  from  a  principle  of  love,  betake  them- 
selves to  flight,  like  doyes  at  the  sight  of  a  kite,  entering 
into  the  consecrated  house  of  their  mother,  as  into  a  kind 
of  asylum,  where  they  seal  up  the  gate,  and  there  see 
clearly  all  the  disturbance  which  he  excites  :  for  from  a 
superior  station,  as  from  a  watch-tower  on  a  rock,  all 
things  which  are  transacting  beneath  are  distinctly  viewed, 
but  not  vice  versa  :  I  will  however  relate  what  has  been 
told  me  :  They  say,  that  he  imposes  on  the  vanquished 
mind  a  similar  state  of  government  to  that  which  he  had 
intended  to  impose  on  heaven,  and  similar  to  the  court 
which  he  holds  in  his  own  universe.  For  a  subjugated 
mind  [mens]  he  calls  his  Olympus  or  Heaven,  and  as  this 
is  an  effigy  of  the  kingdom  of  our  love,  he  is  induced  to 
believe,  that  he  has  invaded  and  possessed  heaven  itself, 
while  he  invades  and  possesses  its  type,   and  that  in  its 


144  ON  THE  WORSHIP 

place  he  holds  the  sceptre  of  the  whole  ;  for  he  plays  the 
same  game  in  small  things  which  he  was  willing  to  do  in 
great  :  hence  it  may  clearly  appear,  what  would  have  been 
the  state  of  the  universe,  if  he  had  taken  to  himself  the 
reins  of  government,  for  into  this  little  heaven  he  alto- 
gether transcribes  an  effigy  of  himself.  Hear  therefore 
the  order  and  the  form  which  he  introduces  :  he  absolutely 
procures  to  himself,  in  imitation  of  celestial  rule,  intelli- 
gences and  wisdoms,  on  each  of  which  he  impresses  an 
image  of  himself;  but  which  ought  rather  to  be  called  in- 
sanities, as  being  born  and  produced  from  his  verities, 
which  are  nothing  but  falsities  and  malignities ;  for  he  di- 
vides and  compounds  ideas  themselves  into  whatsoever 
forms  he  pleases,  inasmuch  as  forms  derive  all  their  nature 
from  determinations,  and  from  nature  their  faculty  and 
mode  of  acting ;  for  every  idea,  stupid  as  it  is,  suffers 
itself  to  be  adapted  to,  and,  as  it  were,  inoculated  in 
every  form,  as  every  color  in  every  painted  image,  or  as 
every  expression  in  every  article  of  discourse.  From  those 
insane  intelligences,  which  live  by  lights  and  tapers,  and 
dwell  in  dusky  dens,  he  forms  that  mind,  and  thus  an 
image  of  himself;  here  he  establishes  his  heaven,  from 
which  he  governs  all  things  below.  But  the  rule  of  his 
empire,  such  as  he  keeps  possession  of  in  the  world,  as  I 
said,  he  does  not  establish  in  that  mind,  where  he  resides 
as  the  governor  of  Olympus,  but  in  the  court  itself,  where 
are  his  genii  with  their  affections,  over  whom  he  appoints^ 
a  leader,  whom  he  also  calls  mind  [animus]  :  to  these  he 
grants  all  power  of  acting,  according  to  their  motions  and 
instincts  of  nature ;  the  mind  [animus]  itself  he  declares 
Lord  of  the  universe,  and  delivers  up  to  it  all  the  sceptres 
which  he  has  obtained  in  his  own  world,  and  substitutes  it 
in  place  of  himself,  while  he  proclaims  himself  among 
his  own  as  a  God ;  and  moreover,  he  gives  it  the  power  of 


AND   LOVE   OF   GOD.  145 

choosing  whatsoever  loves  it  pleases,  and  yet  no  others 
than  what  relate  to  the  body  and  the  world:  hence  arise 
so  many  phalanxes  of  loves,, that,  unless  they  are  divided 
into  genera  and  species,  it  is  scarce  possible  to  distinguish 
them  from  each  other  ;  for  from  the  genii  of  that  mind 
[animus],  which  are  now  made,  not  servants  and  drudges, 
but  princes  of  the  world,  there  continually  burst  forth,  as 
from  a  furnace,  flames  of  cupidities  :  it  is  also  a  result 
from  their  nature,  that  they  have  no  relish  for  any  other 
goodnesses  than  the  harmonies  and  beauties  of  nature  ; 
nor  for  any  other  gratifications  than  the  delights  of  the 
body  and  its  senses ;  nor  for  any  other  desires  than  appe- 
tites and  cupidities.  They  swear  also  by  their  deity,  or 
by  the  conscience  of  their  mind,  that  there  are  no  such 
things  as  superior  goodnesses  and  gratifications,  which 
therefore  they  reject  as  phantoms  or  the  dreams  of  Mor- 
pheus. The  sycophant  himself,  residing  in  that  Olympus, 
weaves  also  no  other  knots,  or  is  employed  about  no  other 
ends,  than  such  as  gratify  that  mind  [animus],  and  favor 
its  genii ;  and  by  his  wisdoms,  as  he  calls  them,  he  ar- 
ranges all  means,  and  does  not  break  their  lusts,  or  bind 
them  to  superior  uses,  as  we  do ;  but  sets  them  on  fire, 
giving  reins  to  the  will,  that  all  things  may  rush  headlong 
into  act  according  to  its  blind  impulses.  lie  provides  also, 
with  the  utmost  solicitude  and  circumspection,  lest  any- 
thing from  an  idea  should  insinuate  itself,  and  bring  with 
it  any  superior  light,  which  he  instantly  extinguishes  by 
means  of  his  burning  torches.  For  the  most  part  also  he 
joins  prudence  to  wickedness,  as  I  lately  told  thee,  for  by 
his  wellconcerted  tricks  he  knows  how  to  move  all  ma- 
chines :  the  favorers  of  that  light  he  leads  astray  through 
several  paths  and  labyrinthian  windings,  transforming  him- 
self also,  like  Vertumnus,  into  various  and  even  celestial 
images,  and  by  specious  representations  eluding  discovery, 
13 


146  ON   THE  WORSHIP 

until  he  has  transcribed  them  into  their  forms,  and  asso- 
ciated them  with  their  intelhgences  ;  and  in  the  [meantime, 
by  his  genii,  he  inspires  every  sense  of  natural  delights, 
with  the  liberty  of  enjoying  them.  But  what  a  liberty  1 
While  the  mind  is  reduced  under  the  yoke  of  slavery ! 
For  nothing  can  be  truly  called  ours,  but  the  intellectual 
mind  [mens]  and  its  will ;  hence  we  are  named  men,  and 
are  distinguished  from  the  brutes  ;  it  is  necessary  therefore 
that  the  intellectual  mind  should  draw  its  knowledges, 
and  forms  of  reasons,  from  heaven  and  its  light,  and  by 
the  order  above  described  should  rule  the  mind  [animus], 
and  by  it  call  forth  ideas  from  the  world,  and  inoculate 
them  when  called  forth  with  the  shoots  of  the  seeds  of  our 
love  ;  for  if  it  be  governed  by  slaves  set  at  liberty,  it  is  all 
over  with  the  human  principle  and  with  ours ;  since  in 
such  case  inferior  things  flow-in  into  superior,  and  the 
whole  order  is  inverted. 

73.  But  that  villain  does  not  still  lay  aside  fear,  dread- 
ing every  murmur  and  whisper ;  he  attentively  recognises 
the  guards  set  on  both  sides  :  for  what  alarms  does  not  the 
consciousness  of  evil  excite  !  Audacity  is  still  restrained 
by  fear,  for  a  cold  and  pale  tremor  always  runs  through 
the  fibres,  while  he  is  struck  with  perpetual  horror  at  the 
thought,  that  the  wisdom^  of  our  love  have  betaken  them- 
selves into  the  maternal  sanctuary ;  therefore  he  pricks  up 
his  ears  with  attention,  in  the  hope  that  he  may  possibly 
perceive  their  discourses  with  their  intelligences,  for  he 
well  knows  that  they,  although  innocences,  are  still  at  the 
same  time  the  highest  intelligences  and  prudences,  and 
that  one  truth  proclaimed  from  their  mouth  disperses  into 
the  air  a  thousand  of  his  fallacies,  and  that  one  spark  of 
their  light  extinguishes  a  thousand  of  his  lamps  ;  where- 
fore he  also  instructs  his  nymphs,  by  no  means  to  lay  open 
his  contrivances   and  plots,  but  constantly  to  make  a  pre- 


AND  LOVE   OF  GOD.  147 

tence  of  being  governed  by  our  veriest  loves,  and  never  to 
appear  in  public,  unless  adorned  with  bright  and  celestial 
clothing.  Yet  sometimes  the  celestial  wisdoms  privately 
rebuke  the  audacity  of  those  intelligences,  especially  when 
they  have  revolted  from  their  side,  and  have  suffered  them- 
selves to  be  transcribed  into  his  forms ;  and  they  recall  to 
their  mind  their  former  state  from  which  they  have  fallen, 
and  also  their  present  and  future  condition  ;  in  such  cases, 
according  to  the  common  saying,  they  blush  with  shame, 
and  begin  to  be  tormented,  and  to  beat  their  bosoms  through 
inward  grief,  and  to  suffer  extreme  pangs,  and  thus  ex- 
cite disturbances ;  and  to  turn  the  hinge  of  the  mind  up- 
wards, that  something  of  lightning  from  celestial  light 
may  burst  in  upon  their  companions,  in  consequence  of 
which  the  terrified  crew  fly  away  to  their  dusky  dens  and 
dark  hiding-places,  not  being  able  to  endure  the  rays  of 
that  light.  This  also  is  said  to  be  perceived  in  the  court 
itself,  for  it  penetrates  like  lightning,  into  the  celk,  not 
through  chinks,  but  through  the  gates  themselves,  which 
stand  open  day  and  night ;  hence  come  deep  and  mournful 
sighs,  which  are  called  stings  of  conscience.  But  that 
enemy,  calling  together  on  such  occasion  all  his  stores, 
and  opening  the  treasures  of  his  universal  world,  and  not 
only  setting  his  slaves  at  liberty,  but  also  gratifying  them 
with  the  hope  of  licentious  freedom  and  dominion,  assaults 
those  intelligences  which  have  excited  disturbance,  and 
either  casts  them  into  exile,  or  secures  them  with  chains  ; 
thus  all  access  to  the  sanctuary  of  the  soul  is  closed  up  by 
strong  bars ;  the  hinge  also  of  the  mind  [mens]  is  thus 
fastened  to  the  post,  so  that  it  cannot  any  longer  be  turned 
upwards.  When  he  has  accomplished  these  purposes,  he 
governs  all  things  in  greater  security  according  to  his  lusts, 
and  institutes  native  sports  and  pastimes,  especially  the 
^polliuary,   in  honor  of  the  serpent  Python ;  and  adorns 


148  ON   THE   WORSHIP 

each  nymph  with  laurel,  the  reward  of  victory,  and  creates 
queens,  and  calls  them  Olympiades  and  Heliconides ;  but 
each  of  the  lower  crew  he  calls  his  Parnassides,  or  also 
Aganippides,  from  that  fountain,  which  the  hoof  of  his 
victorious  horse  has  burst  open ;  *  and  thus  he  inflames  all 
with  new.  desires,  and  blinds  all  by  his  snares  and  enchant- 
ments. 

74.  But  it  is  of  concern  to  know  what  is  the  quality  of 
their  life,  for  they  believe  that  they  themselves  lead  a 
blight  and  super-celestial  life,  and  that  we  lead  an  obscure 
life,  much  inferior  to  theirs  ;  for  from  that  vertigo  they  view 
all  things  inversely  :  wherefore  I  am^  not  disposed  to  con- 
ceal, because  it  is  worth  relating,  what  I  have  heard  and 
seen ;  for  I  was  once  associated  in  company  with  those 
celestial  wisdoms,  which  occasionally  traverse  the  whole 
globe,  that  they  may  explore  the  disturbances  and  rebellious 
motions  which  that  tyrant  continually  foments,  and  stirs 
up  to  act,  in  his  own  world  :  for  once  in  this  company  we 

*  The  fables  of  the  ancients  concernins!;  Pallas,  the  Muses,  the 
fountain  of  Parnassus,  the  flying  horse  or  Pegasus,  with  several  other 
things,  are  mere  significative  representa-tions  of  things  similar  to 
celestial,  by  which,  as  was  shown  aboye,  they  express  at  the  same 
time  several  series  of  things,  as  the  human  understanding  by  horses, 
which  are  figured  and  adorned  with  trappings,  according  to  its  vari- 
ous qualities ;  the  sciences  and  intelligences  by  nymphs,  and  their 
supreme  by  a  queen  or  Pallas ;  experiences  by  men,  to  whom  those 
nymphs  were  married^  and  their  leader  by  Apollo;  clearness  of 
intellect  by  watgrs,  especially  those  flowing  from  a^  fountain  ;  and 
its  obscurity,  and  various  diffi.culties  and  disturbances  thence  arising, 
hy  turbulent  waters;  thoughts  by  birds  of  different  genera,  colors, 
and  beauties,  whence  the  Parnassides  are  so  often  said  to  be  changed 
into  birds,  and  vice  versa ;  hence  also  they  were  denominated  Pieri- 
des  ;  notlo  mention  several  other  cases  of  a  similar  kind,  from  which 
it  is  allowable  to  conclude,  that  the  fables  of  the  ancients  were  mere 
representations  derived  from  heaven  ;  consequently  that  their  minds 
were  nearer  to  heaven  than  oars,  which  do  not  even  know  that  such 
i\>presentation3  exist,  still  less  that  they  have  such  a  signification. 


AND   LOVE   OF  GOD.  149 

met  a  herd  of  these  intelligences,  who  walked  in  the 
market-place,  clothed  in  bright  and  celestial  garments,  and 
who  formerly  had  stood  on  the  side  of  our  love,  but  after- 
wards suffered  themselves  to  be  enlisted  into  the  number 
of  stipendiaries  of  the  other  company ;  the  celestials  call 
them  their  friends,  but  we  their  sisters.  When  the  sacred 
wisdoms  saw  at  a  distance  those  intelligences,  taking  the 
shortest  way  to  meet  them,  they  approached  with  a  friend- 
ly aspect,  lest  possibly  they  might  run  away,  asking  them, 
how  it  came  to  pass  that  they  were  so  well  dressed  1  They, 
at  first  sight  casting  their  eyes  to  the  ground,  and  blushing 
with  shame,  but  afterwards  recovering  from  their  fear 
through  their  own  audacity  and  the  friendly  question 
which  was  proposed,  replied,  that  they  came  from  their 
sports,  and  indeed  from  the  Apollinarian  or  Pythian  games, 
and  at  the  same  time  assumed  an  appearance  of  cheerful- 
ness, as  if  their  minds  were  still  delighted  with  those 
spectacles  :  but  the  celestial  wisdoms,  who  are  not  to  be 
imposed  upon  by  deceitful  appearances,  but  look  inwardly 
into  the  secret  haunts  of  minds,  having  expressed  their 
astonishment  by  a  circular  motion  of  the  fore  finger,  ex- 
claimed, O  how  rusty  and  funereal  is  the  countenance  un- 
der which  you  appear  !  Where  is  the  splendor  of  life, 
with  which  we  not  long  ago  saw  you  enlightened  like  so 
many  stars  ?  Whence  comes  that  unlovely  cloud  and 
sootiness,  which  now  overspreads  your  face  ?  At  these 
questions  they  were  amazed,  and  looking  at  each  other, 
they  replied,  Do  not  you  observe  how  full  of  life  our  faces 
are  ?  And  with  what  a  fire  our  eyes  sparkle,  and  how  the 
blood  exults  from  inmost  joys  ?  Why  then  are  ye  disposed 
to  be  jocose?  Look  also  at  our  garments  whiter  than 
snow.  But  the  celestial  wisdoms  thus  rejoined.  Ah,  my 
friend !  if  you  would  contemplate  yourselves  by  the  ken  of 
our  eyes,  as  we  entreat  you  to  do,  ye  would  see  yourselves 
13* 


150  ON  THE  WORSH[P 

ill  quite   another  light :  allow  us  then,  only  to  engage    a 
moment  of  your  time,  then  we  may  enter  into  famihar  dis- 
course.    Vv'e  are  aware  that  ye  are  fully  persuaded,  that  ye 
not  only  enjoy  life,  but  even  the  supreme,   and  the  very 
celestial  life  ;  that  love,  of  which  ye  are  images,  produces 
also  this  belief;  but  inasmuch  as  ye  are  persuaded  that  ye 
are  intelligences,  ye  possibly  cannot  be  ignorant,   that  life 
is  two-fold,    celestial  and  natural ;  and   that  each  is  life, 
because  each  is  spiritual  ;  nor  can  ye  be  ignorant  that  that 
prior  or  celestial  life  flows  straight  into  our  minds  from  no 
other   source  than  heaven  ;  the  other  life  indeed  is  also 
from  heaven,  but  not  directly,  coming  through  another  vein, 
thus  mediately,  as  also   into  the   minds   [animus]  of  wild 
beasts.     When  now  the  door  of  your  minds  [mens]  is  not 
open  into   heaven,  but  only   into   the  world ;  or  when  the 
hinge  of  that  door  is  so  fastened  to  the  post,  that  the  mind 
[mens]  can  only  look  downwards ;   and  when  there  is  not 
even  the  smallest  chink,  through  which  a  passage  may  be 
given  for  the    entrance  of  celestial  light,  whence   then  is 
your  life  1     Or,  through  what  gate  do  you  admit   the  rays 
of  your  life  1     Ye  will  perhaps   say,  through  that  common 
way,  or  through  the  ear  and  eye.     But  whence  then  comes 
so  dark  a  shade  as  to  things  celestial  ?     And  whence  come 
the  colds   and  baitings  between  two  opinions  at  the  mere 
mention  of  superior  life  ?     Whence  is  your  faith  so  waver- 
ing, and,   if  ye  consult  the  inmost  principle  of  your  lives, 
so  null,  respecting  our  love,  respecting  hs  Heaven,  respect- 
ing a  future  state  of  the  soul,  and  respecting  its  eternity? 
All  these  things  would  be  pellucid,  as  through  the  clearest 
gem,  if  the   other  door  stood  unlocked.     Since  therefore 
those  things  which  are  of  all  others  most   essential,  lie 
buried  in  so  dark  a  shade  of  ignorance,   and  in  so  intense 
cold,  from  what  fountain  then   do  ye  derive  the  streams  of 
your  life  ?     Must  it   not  be  from  that  in  which  there  is 


AND  LOVE    OF   GOD.  151 

more  of  shade  than  of  light,  more  of  cold  than   of  heat, 
that  is,  more  of  death  than  of  life?     Confess  now  (for  ye 
are  capable  of  feeling)   whether  this  can  be  called  living. 
Recall  to  your  minds,   although  perhaps  ye  have  rejected 
all  belief  in  such  things,   that  it  has  been    so  ordained  by 
our  Supreme,  that  the  life  of  heaven  ought  to  flow-in  into 
the  nature  of  the  world,  by  means  of  the  one  single  love, 
which  is  with  Him  in   inmost  and   supreme  principles,  so 
that  not  only  light,  but    also  spiritual  heat,  may  excite  the 
lives  of  our  minds  [mens],  and   thus  of  our  bodies.     It  is 
also  a  known  thing,  that  another  fountain  of  life  has  like- 
wise been  made  by  our   Supreme,  whereby  the  life  of  our 
love,  with  its  universal  heaven,  might  flow  into  the  nature 
of  the  world,  and  thus  celestial  things  might  be  conjoined 
with  terrestrial ;  this  inferior  fountain  of  life  was  made  a 
bond,  or   instrument  of  spiritual  connexion,  to  the  intent, 
not  only  that  all  things  might  be  held  together,  but  also 
that  they  might  go  and  return  in  their  order   from  highest 
things  to  lowest,  and  from  lowest  to  highest :  without  it,  it 
would  be  impossible  for  our  bodies  to  live   in   conjunction 
with  their  minds  [mens],   for  our  mind  [animus]  is  the 
bond  of  their  union.     When  now  that  bond   was  rent,  or 
the  spiritual  connexion  between  our  love,  and  the  fountain 
of  that  life,  or  the  prince  of  the  world,  was  broken,  Avhat 
life  in  such  case  remains  ?     Is  it  not  that  which  flows  from 
it  alone  ?     For  it  is  a  known   thing,  that  no  life  is  given 
without  love,  and  that    the  life  is  of  such  a  quality  as  the 
love  is.     When  now  no  life  is  any  longer  derived  from  the 
love  of  heaven,  tell  me,  in   such   case,  what  life  do  you 
lead  ?     Does  it  not  resemble  death  rather  than  life  ?  But 
attend  a  little  further  ;  possibly  ye  reject  these  things  till 
tomorrow,   that  ye  may  involve  the  above   brightness  in 
shade ;  for  I  see  clearly,  that  these  things  do  not  penetrate 
the  smoke  of  your  minds,  which  we  contemplate  as  covered 


152  ON   THE    WORSHIP 

over  with  pitch  ;  that  blackness  itself  invites  and  absorbs 
the  rays  of  this  light,  and  hides  them  in  its  black  pores 
and  holes,  that  not  the  least  ray  of  light  thence  reflected 
appears  ;  let  us  pass  therefore  to  those  things  which  enter 
from  beneath,  through  those  large  gates,  into  the  inferior 
region  of  your  minds.  Tell  me  what  is  life  ?  Is  it  not  to 
understand  what  is  true,  and  to  relish  what  is  good? 
What  then  are  your  goodnesses,  by  which  ye  procure  to 
yourselves  the  power  of  relishing,  and  finally  of  under- 
standing, or  vice  versa?  Are  they  not  mere  conjectures 
of  the  senses,  which  apperceive  all  their  objects  most  ob- 
scurely, and  not  even  one  part  of  the  many  myriads  of  those 
things  which  are  contained  in  nature  herself?*  These 
most  dark  objects  also  your  mind  [animus]  introduces  as 
ideas  into  minds  [mens],  in  which  the  prince  of  that  world 
resides,  as  in  his  Olympus,  and  disposes  and  arranges 
those  ideas  according  to  the  desires  and  pleasures  of  the 
mind  [animus]  and  of  its  genii ;  hence  are  formed,  and, 

*  That  the  discernment  of  our  external  senses  is  so  obtuse  as  not  to 
apperceive  even  a  single  part  of  the  many  myriads  of  things  con- 
tained in  nature,  may  appear  clearly  from  the  phenomena  of  sight, 
which  yet  is  more  acute  than  the  rest  of  the  senses :  for  the  naked 
eye,  without  the  aid  of  glasses,  sometimes  views  a  heap  of  living 
insects,  as  presenting  nothing  to  the  sight  but  a  single  small  point, 
or  a  kind  of  shadow  ;  yet  by  the  aid  of  optical  glasses  it  is  discovered 
that  they  are  innumerable  living  animalculae  ;  and  by  the  aid  of  still 
finer  glasses,  they  are  each  of  them  seen  to  be  furnished  not  only 
with  members  and  limbs,  but  also  with  muscles,  viscera,  organs  of 
senses,  eyes,  brains,  medullas,  &c,  most  distinct :  If  glasses  of  a 
still  more  perfect  kind  could  be  applied,  new  wonderful  forms  would 
be  further  discovered  in  each  part  before  invisil)le ;  and  hence  it 
may  be  manifest  how  obtuse  is  the  sense  of  our  sight ;  but  that  the 
hearing,  and  especially  the  touch  is  still  more  obtuse,  may  be  proofs 
innumerable  :  wherefore  the  light  of  the  senses  is  so  obscure  and 
indistinct,  that  it  may  be  rather  likened  to  shade  ;  yet  from  this  spring 
ideas,  and  from  ideas  are  formed  truths,  and  from  these  finally  under- 
standing. 


AND   LOVE  OF  GOa  153 

as  it  were,  begotten  truths,  which  are  your  parents,  O  my 
intelHgences ;  and  when  no  light  from  above,  or  from 
heaven,  is  admitted  into  these  forms,  tell  me  what  under- 
standing of  truth,  and  will  of  good,  in  such  case  is  thence 
born,  or  what  truths  and  goodnesses  thence  arise  ?  Can 
they  be  any  other  than  mere  fallacies  and  vanities  ?  I 
will  return  therefore  now  to  the  subject  with  which  I  be- 
gan;  if  the  life  of  our  mind  be  the  understanding  of  truth, 
and  the  wisdom  of  good,  what  vein  of  life  in  such  case  is 
in  the  intelligence  of  what  is  false,  and  in  the  wisdom  of 
what  is  vain  ?  Must  it  not  be  something  contrary  to  the 
very  life  of  heaven  ?  Tell  me  now  by  what  title,  or  by 
what  name  ye  can  mark  this  contrary  something?  Will 
any  other  title  or  name  suit  it  than  that  what  is  called 
shadov/,  and  a  species  of  death  ?  But  still  I  see  clearly, 
that  not  even  this  truth  penetrates  deeply,  for  the  prince 
of  your  court,  or  the  mind  [animus]  instantly  involves 
these  things  in  his  shades,  and  folds  them  up,  when  he 
has  so  involved  them,  in  the  smoke  of  his  coals,  into  divers 
forms,  in  consequence  whereof  no  other  medium  and  re- 
fuge remains  for  the  confirmation  of  what  we  have  said, 
and  for  the  sealing  of  your  faith,  than  that  ye  contemplate 
yourselves  in  mirrors,  and  thus  by  a  light  reflected  into 
your  eyes  :  for  we  carry  along  with  us  little  mirrors,  by 
virtue  whereof,  when  applied  to  the  sight,  ye  may  be  able 
to  view,  not  your  bodies,  but  your  minds  themselves  in 
their  own  efhgy,  or  according  to  the  quality  in  which  ye 
appear  to  the  life  to  us,  who  are  heavenly  wisdoms  :  Hav- 
ing applied  therefore  those  mirrors,  they  said,  look  now, 
and  direct  your  eyes  to  all  parts,  and  see  now  what  is  your 
quality,  whether  ye  be  Venuses  or  Pallases,  and  what  is 
the  quality  of  your  bright  polish,  and  of  your  celestial 
dyes  ?  Instantly  they  seemed  to  themselves  like  chimneyT 
sweepers,  or  as  that  class  of  people  who  stand  continually 


154 


ON  THE   WORSHIP 


at  furnaces  burning  with  sulphur,  altogether  like  lamps 
covered  over  with  black  rust,  and  no  longer  as  intelligences, 
but  as  insanities  and  madnesses  ;  and  unless  they  had 
moved  their  limbs,  as  in  perpetual  agony,  you  would  say, 
they  were  not  the  effigies  of  life,  but  of  death.  They  in- 
deed attempted  to  remove  their  sight  from  that  heavenly 
mirror,  but  still  the  image  remained  deeply  impressed  on 
their  minds.  But,  said  the  wisdoms,  we  will  also  accom- 
plish this  effect,  that  your  mind  [animus]  with  its  genii 
shall  delight  you.  Instantly  they  vibrated  the  light  of  their 
mirror,  and  at  the  same  time  opened  the  gates,  that  that 
disorderly  crowd,  after  their  accustomed  manner,  might 
rush  in,  with  their  torches,  into  the  chambers  of  their 
minds  [mens],  saying,  enjoy  also  this  spectacle.  And  in- 
stantly all  the  genii  appeared  to  them  as  snakes  twining 
and  hissing  around  their  heads,  and  pouring  their  poison 
into  the  veins  of  their  bodies,  through  ways  opened  by 
biting  ;  *  and  they  seemed  to  themselves   to  be   so  many 

*  That  the  causes  of  all  diseases,  or  affections  of  the  body,  flow 
originally  fion  the  diseases  or  passions  of  the  mind  [animus],  while, 
by  inverted  order,  it  rushes-in  into  the  rational  mind,  when  the  govr 
ernment  is  delivered  up  to  the  prince  of  the  world,  appears  suffir 
ciently  clear  from  the  mind  [animus]  being  effigied  in  the  counte? 
nance,  in  the  eyes,  in  the  actions,  gestures,  speech,  respiration,  &c  ; 
but  especially  from  its  continual  influx  into  the  fluids  of  our  fibres 
3nd  vessels  ;  concerning  which  influx,  let  us  be  instructed  here  from 
(Only  one  of  its  affections,  viz.  from  anger,  which  is  also  called  wrath  ; 
for  while  a  free  course  is  opened  to  that  affection,  so  that  it  can  pour 
itself  forth  into  the  body,  it  instantly  manifests  itself  by  an  ungov- 
ernable heat  and  fire,  for  the  blood  burns,  which  bursts  forth  into  the 
smallest  vessels  from  the  great  ones  ;  the  viscera  are  heated  even  to 
Hie  marrows,  the  membranes  are  inflamed,  the  respiration  is  exasper- 
ated, the  tone  of  the  voice  is  harsh,  the  arteries  swell,  the  senses  are 
disturbed,  the  external  as  well  as  the  internal ;  the  grosser  juices 
also  are  forcibly  extracted  from  their  places,  and  are  injected  as  fer- 
ments into  the  humors  ;  for  instance,  the  black  bile  from  its  receptacle 
or  gall-bladder,  the  foccal  or  hard  parts  of  which,  as  so   many  acrir 


AND   LOVE  OF  GOD.  155 

gorgon  faces  :  they  being  terrified  were  desirous  to  run 
away,  but  from  the  motion  of  their  bodies  those  infernal 

monious  stimuli  together  with  the  feverish  heat,  tend  to  harden  the 
softer  blood  and  cause  it  to  boil  and  burn  ;  not  only  the  precordia 
palpitate,  but  also  the  arteries  ;  yea,  fever  itself,  with  its  frenzy, 
manifests  itself  in  a  kind  of  image  so  that  there  is  not  a  single  part 
of  the  body,  even  the  smallest,  which  is  void  of  anger  and  heat. 
Such  is  the  correspondence  of  the  mind  [animus]  and  the  body, 
and  of  the  affections  and  passions  of  each  ;  wherefore  if  we  are 
disposed  to  investigate  the  real  origin  of  the  diseases  of  the  body, 
we  must  recur  to  the  mind  [animus]  itself,  or  the  prince  of  the 
world,  who  rules  the  mind  [animus].  Tell  me,  I  pray,  of  a  single 
disease,  which  does  not  spring  from  intemperance  and  the  predomi- 
nance of  the  mind  [animus],  either  in  the  parent  or  in  the  heir,  and 
I  will  give  you  credit  tor  all  wisdom  ;  nor  are  even  those  diseases 
to  be  excepted,  which  exist  from  fortuitous  accidents,  for  those  ac- 
cidents would  have  been  avoided,  if  men  had  not  been  under  the 
power  of  that  prince.  Hence  it  is  clear,  that  there  are  as  many  dis- 
eases of  the  body  as  there  are  lusts  or  cupidities  of  the  mind  [animus], 
set  at  liberty  and  unrestrained  ;  also  as  many  as  there  are  mixtures 
of  aflections,  as  is  clearly  evident  from  fevers  and  all  species  of 
fevers,  and  other  disorders,  as  from  burning  or  caustic,  nervous,  slow, 
wasting,  malignant,  intermittent  fevers,  from  diseases  of  insanity,  of 
melancholy,  hypochondria,  Sec.  To  consider  only  the  deliriums  of 
fevers,  in  which  the  patients  have  a  perverse  sensation  and  percep- 
tion of  all  things,  dreaming  as  if  they  were  awake,  and  seeing  things 
not  seen,  hearing  things  not  spoken,  acting  from  no  cause  as  from  a 
cause,  gathering  feathers  as  if  they  were  present,  separating  or  pick- 
ing wool,  dreading  their  friends  as  furies,  viewing  children  as  giants, 
and  all  things  which  present  themselves  as  spectres,  &c,  &c.  In  a 
w^ord,  all  the  affections  of  the  mind  [animus]  form  types  of  them- 
selves in  the  diseases  of  the  body.  It  would  have  been  altogether 
otherwise  if  the  mind  [animus]  had  been  kept  bound,  and  under  the 
rule  of  the  mind  [mens],  that  is,  of  the  love  of  heaven.  The  cause 
therefore  of  death  ought  to  be  judged  of  from  the  causes  of  diseases, 
for  as  many  as  are  the  causes  of  diseases,  so  many  are  the  causes  of 
the  destruction  of  the  life  of  the  body.  Hence  it  appears  how  that 
enemy,  who  presents  himself  to  us  under  so  friendly  an  aspect,  in- 
fects with  poison  the  whole  body,  as  well  as  the  mind,  and  by  dis- 
cords burst  all  its  connexions. 


156  ON   THE  WORSHIP 

hairs  beat  their  bosoms  and  faces ;  hence  they  became, 
as  it  were,  frozen,  and  the  blood  ceased  to  flow  :  then  said 
the  wisdoms,  behold  now  your  loves  and  your  hates :  give 
us  credit  when  we  assure  you,  that  your  spiritual  life, 
which  awaits  you,  will  be  altogether  like  this,  with  infinite 
variety ;  for  the  activities  of  minds  [mens]  separate  from 
the  body  exist,  not  like  those  of  bodies  by  actions,  through 
the  medium  of  muscles,  and  thus  of  flesh  and  bones,  but 
by  actual  representations  of  their  states,  or  by  mere  similar 
actualities  represented  to  the  life.  Come  now,,  and  per- 
ceive with  your  eyes,  consequently  with  your  senses,  in 
which  ye  have  so  much  confidence,  that  ye  carry  about 
you  the  fatal  im.ages,  not  of  life,  but  of  death :  for,  in  pro- 
portion to  the  number  of  snakes,  is  the  number  of  fires, 
and  at  length  of  the  furies  of  your  spiritual  life,  in  con- 
sequence of  which,  pestiferous  rheums  are  even  commu- 
nicated to  the  blood,  while  ye  live  here,  and  are  so  many 
causes  productive  of  death.  Begone,  now,  O  beautiful 
flowers  !  together  with  that  venom  so  sweet,  which  )e  con- 
ceal in  your  fibres. 

75.  These  furies,  whom  I  can  no  longer  call  intelli- 
gences, escaped  by  devious  and  shady  paths  to  their  own 
cottages,  but  I  am  persuaded  that  they  could  not  escape 
from  themselves.  Learn  hence  what  is  the  quality  of  the 
state  which  is  introduced  by  inverted  order,  while  that 
charioteer  of  the  world  directs  human  minds  by  his  reins, 
and  drives  them  like  horses  foaming  at  the  mouth,  into 
such  a  variety  of  downward  courses.  In  such  case,  since 
the  world  and  heaven  are  confounded,  since  light  is  con- 
verted into  shade,  heat  into  cold,  and  all  things  are  so 
turned  topsy-turvy,  that  those  which  ought  to  look  upwards 
look  downwards  ;  not  unlike  the  trunk  of  a  body  with- 
out a  head,  which  is  beaten  and  bruised,  inverted  to  the 
earth,  with  the  feet  and   its   well-shod  and  unwashed  soles 


AND  LOVE   OF^  GOD.  ,  157 

lifted  up  on  high  ;  since  this  is  so,  I  have  been  told  by  the 
celestial  wisdoms,  that  those  minds  in  their  bodies  are  also 
represented  thus  in   heaven,   viz.  turned  in  like  manner 
topsy-turvy  ;  for  the  celestial   sphere,  which  human  minds 
inhabit,  and  which  belongs  to  the  Grand  Prince  of  heaven, 
with  His  wisdoms,  loves,  and   concords,  is  invaded,  and  is 
ruled    by   the   prince  of  the    world,   with    his  insanities, 
hatreds,  and  discords,  to  whom  the   sphere  proximately, 
inferior   or  natural,    has  been  granted  by   our  Supreme  ; 
thus,  where  order    is   inverted,  inferior  things  mix  them- 
selves with  superior,  or  natural  things  with  celestial  ;  hence 
comes  ignorance  of    all  things ;  truths   betake  themselves 
to  flight,  and  are  to  be  investigated  through  infinite  wind- 
ings and  through  the  courses  and  clefts  of  several  sciences, 
but  still  to  no  purpose  ;  and  although  they  are  investigated, 
yet  all  their  splendor  is  not  only  sullied  and  tarnished,  but 
is  also  overspread  with  sepulchral   darkness ;  thus    a  two- 
fold image   of    night   succeeds.      For   which  reason  the 
schools  of  those  sciences  are   called  sports,   for  the  more 
they  are  sported  with,  the  more  clouds  are  induced,  or  the 
darkness   is   more  condensed,   insomuch   that  the    light 
sparkling  from  heaven   itself  is  extinguished   at  the  very 
threshold  :  yea,  heaven   itself  is   covered   with  so  terrible 
and  thick  darkness,  that  it  is  unknown,  not  only  what 
heaven  is,  but  also  what  the  soul  is,  what  the  rational  mind 
[mens],  and  what  the  mind  [animus]  ;  whether  they  are 
distinct  from  each  other,  especially  whether  they  disagree  ; 
how  far  human  minds  [mens]  differ  from  the  minds  [ani- 
mus] of  brutes  :  also   whether  life   be  anything  else  than 
nature  ;  for  intelligence  appears  to  them  as  madness,  wis- 
dom as  a  spectre :  gold  is  turned  into  dust,  and  a  diamond 
into  mud.     But  so  far  is  that  deluder  from  loving  the  mind 
which  is  enslaved  to  him,  that  he  infects  it  with  his  venom, 
rends  it  in  pieces  by  hatred,   and  thus  consigns  it  to  his 
14 


l58  ,  ON  THE  WORSHIP. 

Styx ;  for  whatsoever  he  does,  he  does  from  hatred  against 
our  love,  and  still  continually  makes  a  show  of  heaven  ; 
therefore  according  to  attempts  made  from  the  beginning, 
in  which  he  is  perpetually  urgent,  he  invades  and  subdues 
by  his  hostility  those  minds  which  should  be  the  bonds  of 
things  celestial  and  terrestrial,  and  by  which  alone  ways 
are  open  in  a  straight  direction  from  things  highest  to 
things  lowest,  and  from  these  again  to  things  highest ; 
hence  by  this  way  he  constantly  presses  his  ancient  at- 
tempt ;  but  in  those  minds,  the  gate  leading  to  the  inmost 
of  heaven  is  shut,  and  secured  by  strong  bolts,  lest  that 
principle  should  also  be  invaded. 

76.  That  so  many  innumerable  loves,  as  they  are  called, 
could  spring  out  of  the  rending  of  one,  is  clear  from  the 
snakes  which  those  Medusean  heads  carried  ;  for  every 
one  represents  one  torch  of  life,  or  one  lust,  consequently 
one  love  :  v>'hen  one  also  is  cut  off,  another  springs  in  its 
place ;  and  in  proportion  to  the  number  of  the  drops  of 
their  blood,  which  is  poison,  are  the  seeds  of  new  ones. 
Nevertheless  that  they  are  not  loves,  but  so  many  hatreds 
and  disagreements,  may  be  manifest  from  their  discord  in 
every  subdued  mind,  for  they  wage  destructive  war  with 
each  other,  and  multiply  slaughter  ;  for  they  are  at  con- 
tinual strife  with  each  other,  or  murdering  each  other  by 
abuse;  and  if  the  laws  of  order  did  not  restrain  them, 
they  would  so  terrify  each  other  by  their  bitter  and  wicked 
hostility,  as  to  exceed  all  the  rage  and  resentment  of  an 
ordinary  foe.  The  prince  of  the  world  himself  attends 
the  combat,  excites  the  minds  of  the  combatants,  and  thus 
arms  his  clients  with  the  torches  of  furies  for  destruction  ; 
he  stands  on  each  side,  and  gives  his  orders  for  the  funerals 
and  funeral  pile  of  each  destroyed  party,  that  all  the 
crowd  may  still  engage  in  deadly  warfare  without  inter- 
mission.    These  are  the  sports  of  his  loves ;  these  are  his 


AND   LOVE   OF   GOD.  ]  59 

delights  and  purple  pomps.  In  proportion  to  the  severity 
of  the  conflict,  and  the  implacability  of  anger,  that  maker 
of  mischief  opens  his  jaws  wider,  and  bursts  with  laugh- 
ter: nevertheless  he  is  most  indignant,  if  every  one  does 
not  venerate  these  his  erichthons  as  loves. 

77.  These  most  deceitful  loves,  although  they  are  infinite 
in  number,  have  still  only  two  leaders  set  over  them,  one 
of  which  is  called  the  love  of  self,  but  the  other  the  love 
of  the  world,  whom  the  prince  himself  calls  his  nobles. 
To  these  however  are  subjected  several  leaders  of  less 
power,  satrapas,  chiefs  of  plebeians,  centurions,  with  innum- 
berable  lictors,  according  with  his  idea  of  the  great  em- 
pire in  the  universe  the  form  of  the  government  of  which 
he  everywhere  assumes.  The  empires  of  their  nobles, 
inasmuch  as  they  are  extensive,  are  distributed  into  king- 
doms, principalities,  provinces,  and  dominions  of  various 
kinds,  everyone  of  which  still  resembles  some  effigy  of 
the  world,  or  the  universe,  the  limits  of  the  sphere  of 
which  are  more  extended  and  contracted,  according  to 
the  proximity  existing  between  it  and  its  chief,  by  which 
means  are  given  superior  and  inferior  loves  of  this  farina. 
Every  mind  [mens]  in  effigy  constructs,  and,  as  it  were, 
builds  some  orb  and  world,  in  like  manner  as  the  Supreme 
Mind,  in  which  it  exerts  all  the  energies  of  its  life ;  for  it 
takes  a  view  of  ends,  and  from  nature,  procures  to  itself 
means,  by  which  those  ends  may  attain  eifect.  This 
great  world  also  is  nothing  else  but  a  complex  of  means, 
that  the  ends  and  disposals  of  the  Supreme  may  be 
brought  into  acts  and  uses.  These  resemblances  of 
worlds,  constructed  by  minds,  in  like  manner  run  through 
their  seasons,  like  those  of  the  year  and  of  the  day,  the 
former  of  which  they  call  the  fates  of  their  life,  for  they 
emulate  the  spring,  the  summer,  the  autumn,  and  close  in 
winter ;  but  the  latter  they  call   their  fortunes ,  which  in 


160  ON   THE   WORSHIP 

like  manner  have  a  view  to  their  mornings,  noons,  even- 
ings, and  nights,  and  are  in  a  perpetual  vicissitude  ;  but 
storms,  and  the  serenity  which  succeeds  when  the  clouds 
are  dispersed,  they  call  the  fluctuations  of  fortune,  and  as- 
cribe to  chance.  They  are  altogether  ignorant  that  those 
vicissitudes  may  be  so  tempered,  as  to  produce  in  the  mind 
a  continual  spring,  or  a  perpetual  flower  of  age;  for  the 
sources  of  their  fates  and  of  their  fortunes  appear  to  them 
so  confused,  that  they  may  be  compared  to  heaps  of  earth- 
worms, which,  when  knotted  together,  either  hide  their 
heads  in  the  ground  or  unfold  them  in  the  heap;  being 
altogether  ignorant  that  the  universe,  consisting  of  infinite 
universes,  with  all  those  little  worlds  and  orbs  of  minds, 
stands  under  the  auspices  of  one  Deity  or  of  our  Supreme, 
and  of  His  love,  and  is  constantly  governed  by  His  provi- 
dence. They  assign  indeed  the  government  of  the  uni- 
verse to  some  Supreme,  but  the  care  of  singular  things 
they  know  not  how  to  allow  to  any  Deity,  therefore  they 
adjudge  it  partly  to  their  own  providence,  which  they  call 
prudence,  partly  to  fortune  ;  not  knowing  that  Divine  Pro- 
vidence cannot  be  universal,  unless  it  be  in  things  most 
singular,  and  that  from  these  latter  things  it  alone  derives 
the  name  of  universal ;  or  that  what  is  universal  derives 
its  essence  and  actuality  solely  from  the  singular  things 
from  which  it  exists  ;  wherefore  when  they  affirm  the  one, 
and  deny  the  other,  they  destroy  both  :  and  that  they  may 
thus  destroy  both,  all  their  loves  persuade  them,  because 
their  prince  suggests  it,  to  the  intent  that  their  minds  may 
be  led  to  believe,  that  all  things  are  either  afloat  under  the 
impulse  of  a  blind  fate,  or  are  carried  on  by  an  irresisti- 
ble fatality  without  any  respite ;  and  thus  he  stops  up 
every  passage  to  happiness  and  delight;  for  he  is  not 
ignorant  that  nothing  exists  fortuitously  and  by  chance. 
78.  But  I  see  clearly,  that  thy  mind  is  anxious  to  know. 


AND    LOVE   OF  GOD.  161 

and  that  thou  art  wondering  at  the  reason,  why  our  Su- 
preme, who  is  both  acquainted  with  the  most  singular  of 
all  things,  and  rules  them  by  His  providence,  and  who 
alone  has  omnipotence,  has  suffered  this  tyrant  so  direfully 
and  cruelly  to  depopulate  His  world,  and  thus  to  induce 
in  the  universal  orb  so  execrable  a  state.  But  if  thou  art 
disposed  to  give  an  attentive  ear  a  little  longer  to  my  dis- 
course, thou  shalt  hear  things  stupendous  and  heretofore 
unheard.  Our  omnipotent  one  could  destroy  the  universe, 
with  all  its  universes,  by  a  single  nod  of  His  will,  and  thus 
thrust  (iown  headlong  that  tyrant  himself,  with  the  minds 
subjected  to  him,  into  Tartarus  and  hell,  where  the  ima- 
ges of  that  night  and  shade,  together  with  the  furies,  per- 
petually reign.  This  also  He  appointed,  because  His  jus- 
tice itself  persuaded  and  excited  Him  to  it ;  for  if  He  should 
recede  from  His  justice.  He  would  recede  from  Himself: 
wherefore  also  he  burned  with  the  zeal  of  the  justest  an- 
ger, and  armed  Himself  Vvith  His  lightnings,  that  He 
might  thunder  not  only  upon  the  tyrant  himself,  but  also 
upon  that  universal  society.  But  hear  now,  while  He 
stood  in  the  very  act  of  striking  with  His  lightning  (won- 
derful to  relate  !)  our  love.  His  Only-begotten,  cast  him- 
self headlong  into  the  midst  of  that  rage,  or  among  the 
very  furies  of  the  devil,  where  the  stroke  of  the  light- 
ning fell,  and  embracing  with  his  arms  those  human  minds, 
suffered  himself  to  be  almost  torn  in  pieces  and  destroy- 
ed by  that  mad  infernal  dog  ;  on  the  sight  of  whom  our 
Supreme  laid  aside  His  lightnings,  lest  at  the  same  time 
He  should  deyote  His  Only-begotten  to  His  most  just  an- 
ger :  and  when  He  intreated  him  in  vain  to  depart,  the 
Only-begotten,  burning  with  the  fire  of  love,  refused,  in- 
treating  that  he  would  spare  those  ignorant  and  guiltless 
beings,  or  destroy  himself  with  them,  saying,  that  he  was 
willing  to  take  upon  him  the  blame  of  the  guilty,  and  to 
suffer  the  penalties  of  justice  ;  adding  to  his  supplication, 
14* 


162  ON  THE  WORSHIP 

that  he  might  not  be  left  alone  in  the  world.  On  this  occa- 
sion the  Most  Holy  Parent  was  so  affected  that  He  not  only 
abated  the  flame  of  His  justice,  but,  before  He  departed, 
was  compelled,  out  of  love,  to  promise,  that  for  his  sake 
alone  He  would  indulge  that  world  so  long,  until  it  had 
run  through  its  ages,  and  being  worn  out  of  itself,  should 
fall  into  its  winter  and  night,  like  its  rebellious  crew  ;  and 
at  the  same  time  He  gave  power  to  our  love,  of  binding 
and  loosing,  at  pleasure,  that  tyrant.  His  enemy.  Hence 
his  power  has  been  so  diminished,  that  he  who  before  had 
ruled  over  royal  territories,  was  now  kept  shut  up  within 
narrow  boundaries.  Hence  also  those  mortals,  from  the 
union  of  their  infants  with  our  love,  derived  a  life  natu- 
rally mixed  with  death. 

79.  On  hearing  these  things  our  first-begotten,  being  at 
first  astonished  at  the  great  danger  to  which  the  universe 
was  exposed,  was,  as  it  were,  struck  dumb :  but  presently 
being  melted  by*  so  stupendous  an  instance  of  love,  a 
secret  delight  was  communicated  to  the  inmost  principles 
of  his  being  ;  and  therefore  sinking  into  the  bosom  of  his 
wisdom,  he  remained  there  a  long  time  dissolved  in  tears, 
being  made  thoroughly  sensible  in  himself  of  what 
true  love  is,  and  what  is  its  essence ;  but  after  that 
he  had  fed  with  tears  of  joy  on  that  very  tender  affection 
bursting  forth  from  love,  reclining  on  his  wisdom,  he  ear- 
nestly intreated  her  to  retrace  her  footsteps  a  little  to  the 
point  from  whence  she  had  digressed,  and  to  explain  to 
him  in  what  manner  a  full  opportunity  might  be  given  him 
of  enjoying  this  his  love  ;  He  said,  that  now  he  had  a 
perception  of  this  truth,  that  he  had  no  other  desire  than 
that  he  might  become  not  his  own,  but  His,  and  that  this 
desire,  in  consequence  of  the  contrariety  and  opposition  of 
loves  apperceived  by  him,  had  manifestly  exalted  itself  to 
the  highest  degree  ;  for  in  proportion  as  he  dreaded  the 
one,  in  the  same  proportion  he  now  loved  more  the  other, 


AND   LOVE   OF  GOD.  163 

and,  as  it  were,  died  to  possess  it.  It  occurred  also  to  his 
recollection  what  she  had  before  told  him,  that  the  life 
which  he  lived  flowed-in  extrinsically  ;  and  this  not  only 
from  the  Supreme,  the  fountain  of  all  lives,  inta  the  soul, 
which  is  the  power  of  all  powers  of  his  kingdom,  and  from 
the  Supreme  Love,  or  His  Only-begotten,  into  his  mind 
[mens,]  but  also  from  his  enemy  into  his  mind  [animus]  ;* 
and  that  she  pointed  out  his  den,  and  himself  there,  and 
thus  lying  proximately  beneath  his  feet,  at  the  doors  of  the 
palace  ;  f  yet  he  rejoiced  that  he  saw  him  bound  hand  and 
foot,  and  that  he  durst  not  touch  the  gate,  unless  he  was 
ordered  ;  nevertheless  he  dreaded  to  look  in  that  direction, 
and  therefore  kept  his  sight  turned  another  way.  To  these 
remarks  wisdom  replied,  I  will  explain  what  thou  requir- 
est ;  from  the  observations  which  I  have  above  dropped 
into  thy  ear,  I  find  that  thou  art  now  sufficiently  convin- 
ced, that  our  powers,  in  order  that  they  may  live,  must  be 
excited  by  influent  forces  ;  also  that  no  life  is  derivable, 
except  from  a  common  spiritual  fountain  ;  consequently 
celestial  life  from  the  love  of  the  Supreme,  but  natural  life 
from  the  prince  of  the  world,  who  was  made  a  mediating 
fountain  copulating  the  life  of  nature  ;  and  since  the  nat- 
ural soul  is  delivered  to  him,  all  they,  who  live  his  life, 
without  the  love  of  heaven,  live  a  natural  life,  which  is  ap- 
pointed to  death  ;  consequently  they  who  worship  nature  as 
their  supreme  deity,  adore,  by  that  worship,  this  most  in- 
veterate enemy  of  heaven.  But  that  his  very  den,  or  lurk- 
ing place,  is  in  human  minds  [animus],  to  the  intent  that  in 
like  manner  he  may  connect  the  nature  of  our  corporeal 

*  That  everything  in  the  animal  body  is  excited  to  operation  by  a 
flowino;.in  extrinsically,  or  that  our  organical  forms  are  nothing  but 
powers  accommodated  to  forces,  which  act  into  them  by  their  influx, 
see  above  article  .58,  and  note  on  the  same  on  page  100. 

t  On  this  subject  also  see  above,  n.  70. 


164  ON   THE   WORSHIP 

world  with  celestial  life,  he  himself  indeed  conceals,  in  order 
that  he  may  more  securely  play  his  pranks  in  the  shade  of 
the  understanding,  or  in  the  ignorance  of  his  nearness  and 
presence  ;.  and  while  he  keeps  close  watch  at  the  doors  of 
minds  [mens],  may  disperse  all  fears  of  himself:  yet  this 
delights  him,  that  some  people,  as  it  were,  point  at  him,  but 
yet  do  not  touch  him,  viz.  they  w^ho  deny  that  he  exists,  but 
still  substitute  in  his  place  their  own  mind  [animus],  with 
its  lusts  and  criminal  inclinations.  Nor  is  it  apperceived 
that  he  resides  in  the  mind  [animus]  itself,  except  by  those, 
who  oppose  him,  and  steer  their  course  against  his  inverted 
order,  and  thus,  as  it  were,  spread  their  sails  against  the 
tempest ;  for  they  who  are  carried  down  the  stream,  know 
nothing  of  the  force  by  which  it  moves,  but  it  is  otherwise 
with  those  who  strive  against  the  current ;  these  are  sensible 
of  its  resistances,  and  if  they  attend  diligently,  they  hear  its 
manifest  murmurs ;  for  he  excites  perpetual  combats,  and 
presents  a  thousand  delectations  and  fascinations,  or  a  thou- 
sand thorns  and  miseries ;  and  either  swallows  the  very 
bones  cast  into  his  jaws,  or  throws  them  back  again  larded, 
as  it  were,  with  foam  :  These,  I  say,  apperceive  that  he  does 
not  stand  abroad,  and  yet  at  every  turn  of  thought  he  injects 
into  minds  [mens]  ideas  proper  to  minds  [animus],  for  he  is 
the  keeper  of  the  ideas  themselves,  which,  having  their 
birth  from  the  modes  and  images  of  the  senses,  are  called 
material  or  imaginative.  From  these  considerations  they 
also  clearly  conclude,  that  the  hum^an  principle  is  divided,  or 
that  man  is  partitioned  into  superior  and  inferior,  or  into  in- 
terior and  exterior ;  for  they  are  made  very  sensible  that 
something  is  dictated  from  heaven,  and  is  contradicted  by 
nature.  Hence  it  is  plain,  that  every  one,  howsoever  dis- 
tinguished by  integrity  of  life,  carries  him.  along  with  him- 
self, wheresoever  he  goes,  since  he  inhabits  and  constitutes 
that  very  sphere  of  life  where  our  mind  [animus]  acts,  to- 
gether with  its  genii. 


AND   LOVE   OF  GOD.  1G5 

80.  There  are    therefore  three   fountains  of  life,  which 
excite  and  actuate  our  three  powers  l)y  their  influx,  as  the 
light  excites  and  actuates  the  organ  of  our  vision  ;  for  that 
which  gives  and  acts,  is  called  active  force,  but  that  which 
receives  and  suffers,  is  called  power ;  from  active    force 
alone  without  power,  as  from  power  alone  without  active 
force,  no  effect  results,  consequently  no  use ;  but  active 
forces  adjoined  to  their  passives,  or  principles  to  their  organ- 
ical  or  instrumental  forms,  or  associated  by  influx,  produce 
efllicient  causes,  whence  come  effects  ;  from  this  very  union 
result  the  sensations  of  our  goodnesses,  viz.  tliat  we  feel  it 
in  ourselves,  because  He  who  is  the  fountain  of  life,  feels 
it  in  Himself,  and  from   us    by    re-action ;  for    whatsoever 
flows-in  from  the  agent  into  his  compeer  and  patient  com- 
panion, this  is  performed  also  in  the  latter,  because  in  the 
former  ;  altogether  according  to  the  essence  of  love  itself, 
which  is  the  veriest  affection  of  the  union  of  the  force  of 
each  nature,  or  of  the    agents    and  patients  ;   which  love, 
when   it   is   ardent,    desires    nothing  more  vehemently,  or 
seeks  more  intently,    than  such  a  connexion  of  its  nature, 
viz.  that  it  may  be  another's  not  its  own,  and  conceiving 
that  only  to  be  its  own  which  is  reflected  from  another  into 
itself.     Such  an  unity,  and  at  the  same  time  mutuality,  are 
presented  to  view  by  the  close  embraces  and  sweet  cordial- 
ities of  two  loves;  for  by  the  ardor  with    which  they  press 
each  other,  they  so  burn  and  labor  to  be  mutually  conjoin- 
ed, that  when  such  conjunction  is  entirely  accomplished, 
they  lead  one  life,  although  distinguished  into  two.     From 
these  considerations  now,  added  she,  you  may  conclude 
how  full  an  opportunity  is  given  us   of  enjoying  our  love. 
Since  now  such  is  the  connexion  and  conjunction  of  the 
influent  forces  with  our  powers,  the  former  conclusion  is 
again  confirmed,  that  it  is  the  life  of  our  love  which  we  live, 
and  that  the  life  is  of  such  a  quality  as  the  love  is. 

81.  But  the  first-begotten,  still  trembling  a,s  with  fear, 


166  ON   THE  WORSHIP 

continually  lifted  up  his  countenance  to  heaven,  that  he 
might  turn  away  his  eyes  from  the  couch  where  that  ene- 
my was  said  to  lie :  on  observing  this  the  wisdom  looking 
at  him,  said,  why  is  thy  mind  filled  with  anxiety,  and  why 
dost  thou  avert  thy  sight  from  Paradise?  Lay  aside  all  ap- 
prehension, because  there  is  no  reason  why  thou  shouldest 
be  terrified  ;  if  it  please  thee,  thou  thyself  shalt  see  clearly 
how  humble,  submissive,  and  tractable  he  is,  so  long  as 
this  sacred  hearth  diffuses  such  glad  flames,  and  by  them 
a  sign  is  given  that  our  love  resides  in  the  throne  of  this 
Olympus,  for  in  such  case  he  lies  prostrate  on  the  ground, 
and  as  a  most  obsequious  servant,  is  eager  to  obey  his  com- 
mands and  wishes,  consequently  to  perform  all  the  offices 
of  our  life.  He  indeed  is  wont  to  change  himself  into  a 
variety  of  forms,  amounting  in  number  to  more  than  three 
or  four  hundred,  viz.  at  one  time  into  a  dreadful  dragon, 
at  another  into  a  wolf  and  large  dog,  at  another  into  a  pan- 
ther and  bear,  also  into  flame,  and  the  like ;  nevertheless 
under  every  ferocious  appearance  which  he  assumes,  he  is 
not  able  to  hurt  even  our  little  finger,  still  less  to  inflict  a 
wound.  Let  us  make  trial,  says  she,  and  instantly  she  drag- 
ged him  out  of  his  den,  whilst  he  struggled  to  re-enter  it, 
and  she  commanded  this  sentinel  or  enemy,  to  present  him- 
self transformed  into  his  monsters,  one  after  another  :  And 
when  she  saw  him  turned  into  a  dreadful  dog  with  a  huge 
countenance,  the  wisdom  rubbed  his  ribs,  and  thrust  her 
whole  hand  into  his  immense  jaws,  and  taking  him  by  the 
tongue,  led  him  at  her  will,  putting  a  collar  also  about  his 
neck  :  and  encouraging  the  first-born  to  come  near  with  an 
undaunted  mind,  she  presently  compelled  him,  and  thrust 
also  his  arm  into  the  jaw,  and  even  his  head,  and  took  it 
out  unhurt ;  the  Cerberus  indeed  swelled  with  gall,  and 
burned  with  desire  to  give  a  deadly  bite,  but  his  jaws  were 
so  restrained  that  he  could  not  attempt  anything.  After- 
wards she  ordered  him  to  assume  the  form  of  a  lion,  on 


AND   LOVE  OF   GOD.  167 

which  occasion  the  wisdom  stroked  the  mane,  and  played 
with  his  teeth  and  claws,  applying  them  to  her  cheeks ;  she 
also  gave  command  that  he  should  hug  the  first-begotten 
with  his  shoulders  and  fore-feet,  and  let  him  go  again ; 
hence  the  first-begottan  becoming  fearless,  in  like  man- 
ner as  his  wisdom,  touched  and  counted  his  claws  and 
teeth.  But  when  he  was  changed  from  this  monster  into 
a  dragon,  the  first-born,  at  the  command  of  wisdom,  crept 
over  his  fore-feet  and  shoulders  even  to  the  top  of  his  head, 
and  by  his  crests,  scaly  spires,  and  foldings,  resembling 
a  helmet,  covered  his  forehead  and  his  temples  ;  not  to  men- 
tion several  other  sports  which  he  pi  ay  fed  with  him  :  being 
changed  also  into  flame,  it  was  so  mild,  that  it  did  not 
even  singe  the  smallest  hair  or  fibre  of  a  cuticle.  When 
all  this  was  done.  Thou  now  seest,  says  she,  that  he  is  not 
so  horrible  and  tremendous,  so  long  as  our  love  governs 
his  Olympus  in  us  ;  for  it  is  left  to  his  power,  as  thou  hast 
heard,  at  pleasure  to  bind  him  with  chains,  or  to  let  him 
loose,  nevertheless  he  cherishes  a  deadly  wound,  and  burns 
not  only  with  hatred,  but  now  also  with  revenge  ;  but  at 
this  time  he  is  tortured  and  rent  asunder,  by  his  own  sharp 
and  virulent  gall. 

82.  When  the  first-begotten  recollected  these  threats  of 
the  wild  beasts,  and,  as  it  were,  dangerous  chances,  he 
could  not  prevent  the  admission  of  a  sort  of  gentle  horror 
into  his  fibres  bordering  on  the  skin  ;  especially  at  the  idea 
that  his  wisdom  had  thrust  his  head  into  the  gullet  of  so 
huge  a  monster,  and  yet  that  dog  Cerberus,  at  the  very 
moment,  became  so  furious,  that  all  his  veins  appeared 
swelled  with  black  gall  :  therefore  he  asked  his  wisdom, 
whether  she  exposed  him  at  that  time  to  any  great  danger  ? 
If  perchance,  said  he,  at  that  moment,  the  fierce  brute  had 
closed  his  jaws,  armed  with  so  many  rows  of  teeth,  would 
it  not  have  been  all  over  with  my  life  ?  For  I  do  not  well 
comprehend,   said  he,   how  the   execution   of  a  purpose 


168  OiN   THE  WORSHIP 

could  be    wanting  while   the  purpose  remained.     To  this 
the  wisdom  replied,   There  are,    as  thou   knowest,  three 
fountains  of  life,  by  which  our  three  powers  are  excited ; 
to  the  intent  that  all  things  may  proceed  rightly  according 
to  instituted  order,  the  life  of  one  fountain  must  flow   into 
another,  or  a  superior    one  into  an   inferior,  and  so  forth ; 
for  the  Supreme    Principle  never  passes  into  lower  princi- 
ples, except  by  its  intermediates,    which   are,   as  it  were, 
ladders  and  steps,  by  which  descent  is  effected  from  heaven 
into  nature,  and   ascent  from    nature  into  heaven ;  conse- 
quently our  love,  with  his  celestial  life,  never  passes  into 
our  nature  except  by  that  mediating  life ;  for  which  end 
this  spiritual  fountain  so    frequently  spoken  of  above,  was 
made,  and  a  natural   soul  given  to   it,  into  which  both  the 
life  of  heaven  and  the  nature  of  the  world   can  be   intro- 
duced, and  thereby  each,  as  with  a  bridge  between,  can  be 
held  together    and   operate  ;  but  whereas  that  connexion 
was  broken,  and  that  bridge,  as  it  were,  carried  away,  our 
love,  as  thou   hast  heard,   cast   himself  headlong  into  the 
midst  of  the  furies,  that  he  might  claim  human  minds  for 
heaven  :  wherefore  also  power  was  given    him  by   the  Su- 
preme, to  restrain    and  rule  that   enemy  at  pleasure  ;  the 
same  thing  is  also  now  and  perpetually  transacted  ;  for  our 
love,  with   the  life  of  Heaven,  casts   himself  into  his  life, 
which  is  natural  and  appointed  to  death,  and  thus  actually 
tames   and  subdues    his  very  soul,  from   which  all  his  at- 
tempts burst   forth  into  act,  consequently  tames  and  sub- 
dues him  wholly  from  inmost   principles,  so  that  not  the 
least  of  fury  can  pour  forth  according  to  its  violence  and 
ardor;  hence   all  his  attempts   are   checked,  and  his  in- 
sanities restrained,  and  at  the  same  time  he  is  driven  by  a 
superior  or  interior   divine    force  to  all  his   duties,   to  the 
performance  of  which  he  was   bound  from  the  beginning  ; 
by  this  method  that   connexion  is  restored,  and  minds  are 
claimed  for  heaven,  so  that  our  love  flows-in  with  heavenly 


AND  LOVE   OF  GOD.  169 

life  into  the  universal  nature  of  our  body.  By  this  di- 
vine benefit  the  soul  of  this  enemy  is  subdued,  and  thus 
his  very  head  is  bruised,  and  the  trunk  of  his  body,  to- 
gether with  the  other  foes  similarly  affected,  viz.  his  genii, 
is  subjected  as  a  footstool  to  the  feet  of  our  love,  who  re 
sides  and  reigns  on  the  throne  of  his  Olympus.  In  a  sim- 
ilar effigy  our  love  is  represented  in  the  Olympuses  of  our 
minds  [mens,]  when  the  mind  [animus]  is  subjected,  for 
we  carry  in  ourselves  the  effigy  of  the  whole  heaven. 

83.  I  will  now  also  relate  his  services.  That  he  is  service- 
able as  a  spiritual  connecting  principle  between  the  heaven  of 
our  mind,  and  the  world  or  nature  of  the  body,  I  know  thou 
art  sufficiently  aware  of,  from  the  discourses  which  we  have 
already  had  on  that  subject ;  for  he  presides  over  all  the 
fibres,  which  are  let  dov/n  from  us  into  the  members  and 
organs  of  the  whole  body  ;  they  are  his  reins,  by  which 
he  rules  this  our  world,  and  its  n  ature  :  consequently  also 
he  presides  over  the  spirit  of  the  fibres,  and  likewise  the 
blood.  He  therefore  it  is  Vv^ho  receives  with  hospitality  all 
the  images  and  modes  which  creep  to  our  Olympus  from 
this  universal  world,  through  the  sensory  organs,  accord- 
ing to  the  fibres,  and  who,  according  to  our  disposal, 
gives  them  their  places,  and  arranges  them  into  order ; 
hence  his  operation  and  activity  is  called  imagination,  over 
which  our  pure  thought  presides,  and  to  which  it  corres- 
ponds. Therefore  from  him  result,  and  by  him  are  refer- 
red to  us,  all  those  delectations  which  are  insinuated  from 
this  world  through  the  doors  of  the  senses,  and  are  hatch- 
ed by  the  force  of  his  imagination;  hence  it  follows,  that 
all  cupidities  are  his,  likewise  all  appetites,  which  from 
their  origin  are  called  natural  and  corporeal ;  from  these 
result  various  affections,  motions,  and  passions,  which  are 
said  to  be  of  the  mind  [animus]  ;  for  they  are  so  many 
changes  of  the  state  of  the  life  of  his  loves,  or  cupidities  ; 
according  to  the  nature  of  these  latter,  he  transforms 
15 


170  ON  THE   WORSHIP 

himself  into  those  horrible  forms  which  thou  hast  just  now 
seen ;  for  all  spiritual  essences,  not  clothed  with  a  heavy  . 
body,  actually  represent  their  states  by  similar   variations 
of  form.     Moreover  also  he   determines  to  act,  and  exe- 
cutes our  decrees  by  fibres  subjected  to  him. 

84.  Let  us  pursue  still  further  the  account  of  his  offices, 
but  while  he  lies  prostrate  at  the  feet  of  our  love.  For 
there  are  three  spheres  of  our  body,  viz.  the  sphere  of 
principles,  of  causes,  and  of  effects.  The  Supreme  with 
our  love  governs  the  principles  of  our  life ;  but  the  mind 
[animus]  the  principles  of  nature  ;  and  whereas  it  pre- 
sides over  the  fibres,  it  presides  over  causes,  consequently 
over  the  sphere  of  effects  ;  wherefore  it  transcribes  all 
things,  which  are  intended  in  the  supreme  sphere  as  ends, 
and  are  commanded  as  decrees,  into  the  world,  or  nature 
of  our  body,  where  those  ends,  like  so  many  souls,  put  on 
a  kind  of  corporeal  shape,  and  pour  themselves  forth  into 
effects,  or  sensible  acts  ;  for  the  spiritual  life  of  our  mind 
[mens]  consists  in  the  intuition  of  ends,  which  intuition  is 
introduced  into  our  actions  ;  wherefore  action  is  respected 
from  its  end,  but  not  from  its  motion,  or  form  of  counte- 
nance ;  this  latter  is  contracted,  while  that  life,  by  the 
mediation  of  the  mind  [animus],  is  brought  down  through 
the  sphere  of  causes  into  the  sphere  of  effects.  Such  a 
correspondence  also,  and  actual  established  harmony  by 
influx,  exists  between  things  spiritual  and  corporeal,  or 
between  things  celestial  and  natural,  consequently  between 
those  things  which  are  of  the  mind  [mens],  and  those 
thinsfs  Vk'hich  are  of  the  body,  so  that  one  thinsf  resembles 
another  as  an  idea  a  type,  and  thus  they  afford  mutual  aid, 
and  in  their  turn  assist  each  other.  And  that  this  corres- 
pondence may  flourish,  the  reins  must  be  delivered  up  to 
our  love,  who  com.pels  the  bridled  enemy  to  all  his  duties ; 
and  thus  superior  things  flow  rightly  into  inferior,  and 
effects  are  presented  in  which  are   uses,  which  answer  to 


AND   LOVE  OF  GOD.  171 

ends.  While  therefore  life  is  derived  from  heaven,  and 
ends  as  uses  are  emitted  into  the  circle  of  nature,  or  into 
the  body,  in  such  case  the  most  perfect  acts  thence  exist  ; 
for  they  derive  their  inmost  essence,  consequently  their 
form,  from  heaven  itself;  on  which  occasion  the  good- 
nesses, of  which  thou  hast  an  inmost  perception,  .while 
they  pass  into  nature,  are  expanded  into  so  many  pleas- 
ures ;  the  forms  themselves  of  goodnesses  are  turned  into 
such  elegances,  that  they  may  be  said  to  descend  from 
heaven ;  the  sacred  fire  of  love  is  turned  into  torches, 
which  are  heated  with  pure  delights ;  yea,  what  is  inmost 
in  these  gratifications  so  diffuses  itself  through  the  fibres 
that  it  is  perceived  by  the  very  senses.  The  cupidities 
and  desires  of  the  mind  [animus],  which  were  made  to 
be  the  cherishers  and  incitements  of  corporeal  life,  then 
become  innocent,  and  promote  their  native  uses  and  ad- 
vantages ;  consequently  they  do  not  break  connexions  but 
confirm  them  ;  for  they  kindle  the  des?res  of  our  will 
with  a  gentle  flame,  and  fill  them  with  delight :  for  our 
love  is  in  nothing  more  interested  and  more  earnest  than 
in  his  intention,  that  while  we  enjoy  the  happiness  of  his 
heaven,  we  may  also  enjoy  the  delights  of  the  whole 
world,  since  the  world  was  created  by  the  Supreme  for 
the  sake  of  heaven.  Thou  hast  heard  above,  that  our 
minds  resemble  a  celestial  paradise ;  so  also  our  bodies 
resemble  a  terrestrial  one  :  for,  as  was  said,  while  that 
enemy  lies  subjugated  in  the  mind  [animus]  by  our  love, 
then  all  things  obtain  effect  according  to  the  order  induced 
by  the  Supreme  ;  and  in  every  effect  there  is  its  genuine 
life  and  soul.  But  it  is  otherwise  if  the  reins  be  delivered 
to  the  enemy,  for  in  this  case  all  things  rush  into  contra- 
riety ;  and  all  the  effects,  or  acts,  which  come  forth,  are 
like  their  ends,  that  is,'  their  souls,  secluded  from  the  life 
of  heaven,  and  devoted  to  death. 

85.  Let  us  now,  if  you  please,  direct  the  course  of  our 


172  ON  THE    WORSHIP 

conversation  to  the  very  goal  itself,  for  it  is  now  in  pros- 
pect before  us,  viz. /«owyz«/Z  opportunity  may  he  given  of 
enjoying  our  love,  and  this  forever.  All  my  discourse, 
scattered  as  it  appears  above,  is  aimed  solely  at  this  point, 
for  this  is  the  hinge  on  which  everything  turns,  or  the  veri- 
est essential,  which  ought  to  determine  and  construct  all 
the  forms  of  our  life ;  and  the  only  centre  to  which  the 
circumferences  of  those  forms  converge  ;  for  to  enjoy  our 
love  is  the  veriest  life  itself;  what  is  everything  else  but 
flying  feathers,  chaff,  and  dung !  For  into  us  he  has 
transcribed  himself  and  his  universal  heaven,  in  like  man- 
ner also  the  world,  and  even  hell ;  and  he  has  given  us,  as 
it  were,  the  option  of  choosing  the  one  or  the  other.  But 
in  what  manner  mortals,  while  they  tend  towards  this  goal 
itself,  direct  their  course  through  devious  and  dark  roads, 
sometimes  backwards  and  sometimes  forwards,  I  have  seen 
with  mine  own  eyes,  while  being  joined  as  a  companion  to 
heavenly  wisdoms,  I  have  taken  a  view  also  of  the  terres- 
trial orb  :  for  they  everywhere  institute  and  celebrate  sa- 
cred sports  in  honor  of  the  Supreme,  or  the  Deity,  but  with 
infinite  variety.  For  the  most  part  they  set  up  a  kind  of 
goal  elevated  into  the  form  of  a  pyramid  or  obelisk ;  but 
the  plain  itself,  where  the  races,  whether  in  chariots  or  on 
horses,  or  on  foot,  are  to  be  performed,  they  cut  into  several 
paths.  Some  form  these  paths  into  winding  labyrinths, 
and  when  the  sound  of  the  trumpet  is  given  by  the  cryer, 
the  crowd,  while  they  set  out  from  the  goal,  and  direct 
their  course  through  those  paths,  for  the  most  part  lose 
their  way,  and  when  they  think  that  they  are  going  in  a 
right  line,  and  have  even  reached  the  goal,  they  apperceive 
that  they  have  wandered  entirely  from  that  point.  Some 
also  with  their  eyes  blinded,  rushed  on,  chained  together  in 
a  long  row,  over  whom  were  set  leaders,  bearing  in  their 
hands  immense  maps  and  charts,  in  which  the  wanderings 
of  the  paths  were  marked  by  guide-posts   and  indices ;  tho 


AND   LOVE  OF    GOD. 


173 


leaders  themselves,  with  their  eyes  wide  open,  appeared 
like  lynxes,  but  they  who  were  blinded  by  the  love  of  self, 
and  of  the  world,  seemed  to  us  like  those  who  labour  under 
a  disorder  called  by  them  a  gutta  sercna,  or  amaurosis* 
and  some  of  them  blear-eyed,  looking  askew  ;  a  troop  of 
lictors  followed  the  crowd,  to  compel  those  who  had  escap- 
ed from  the  ranks,  by  whips  and  scourges,  to  return  to  the 
first  appointed  order.  There  were  some  also,  who,  having 
measured  all  the  distances  of  the  course,  in  their  prospect 
seemed  to  measure  even  the  goal,  but  then  first  appeared 
in  the  interval  a  deep  whirlpool  broken  up  from  the  jaws 
of  the  mountains,  from  the  other  bank  of  which  this  col- 
umn itself  of  the  goal  with  its  decorations  and  rewards  was 
beheld,  and  thus  at  length  they  apperceived  with  regret, 
that  they  had  to  measure  back  the  whole  of  their  way,  in 
order  that  might  return  into  the  right  path,  which,  by  rea- 
son of  its  narrowness,  had  not  been  seen,  but  passed  by. 
But  some,  instead  of  directing  their  course  to  the  goal,  saw 
themselves  introduced  into  proud  edifices,  and  aerial  palaces 
by  the  deluder  of  the  human  race,  where  their  senses  were 
fascinated  by  all  kinds  of  fallacious  delights  and  delusive 
objects ;  not  aware  that  these  were  called  the  sabbaths  of 
that  enemy.  But  it  was  otherwise  with  others,  yet  fre- 
quently by  roundabout  paths,  shady  scenery,  or  valleys, 
they  discovered  themselves  to  be  led  away  into  errors,  but 
this  not  till  it  was  late,  if  ever. 

86.  But  whereas  the  evening  is  now  approaching,  let  us 
pause  awhile,  and  resume  the  thread  of  this  discourse  some 
other  day,  for  circumstances  are  not  similar  with  thee  and 
with  us  J-  we  are  not  in  the  race,  we  are  in  the  inmost  goal, 
and  there  sport  ourselves  :  We  possess  and  enjoy  our  love. 
In  proportion  to  the  number  of  thine  intelligences  and  wis- 
doms, is  the   number  also  of  infancies  and  innocencies : 

*  A  disorder  of  the  eye,     Tr. 
15* 


174 


ON  THE  WORSHIP,  &c. 


consequently  we  are  so  many  images  of  him  :  We  perfect 
thy  mind  [mens]  ;  by  means  of  us  therefore  thou  thyself 
art  his  image  :  We  behold  thy  love  with  our  eyes,  and  by 
means  of  us  thou  also  lookest  upon  him  :  As  often  as  he 
himself  enters  in  and  goes  out,  he  salutes  thee  by  or  through 
us  ;  and  lest  we  should  ever  be  without  him,  he  has  given 
command  to  his  wisdoms  and  intelligences,  of  whom  he 
himself  is  the  acting  soul,  that  they  should  never  depart 
from  us  ;  thus  by  their  kindness  we  enjoy  his  perpetual 
presence  and  life.  Let  us  therefore  all  be  joined  together 
by  an  eternal  connexion,  and  let  us  take  up  our  social 
abode  in  thy  mind  ;  let  no  times  or  seasons  break  the  cove- 
nant of  our  society  ;  we  pledge  ourselves  to  thee  ;  we  will 
now  enter  thine  Olympus,  as  brides  enter  the  bride-cham- 
ber; lo!  I  see  our  love  himself  holds  the  torch,  and  his 
wisdoms  utter  applause.  Thus  ended  this  scene,  which 
was  the  fifth  in  order. 


PART    THE    SECOND. 


COiVCERNING    THE 


WORSHIP    AND     LOVE 


GOD; 

TREATING    OF    THE 

MARRIAGE  OF  THE  FIRST-BEGOTTEN,  OR  ADAM, 

AND,     IN     CONNEXION     WITH     IT 

OF   THE    SOUL, 
THE  INTELLECTUAL  MIND,  THE  STATE  OF  INTEGRITY, 


THE    IMAGE   OF   GOD. 

BY  EMANUEL  SWEDENBORG. 


ADVERTISEMENT. 

The  Treatise  which  follows  is  evidently  a  continuation  of 
the  foregoing  one,  though  published  by  the  Author  as  a  dis- 
tinct work.  It  is  therefore  thought  proper  to  give  it  the  dis- 
tinct title  in  the  translation  which  the  Author  has  given  it  in 
the  original. 


PART  SECOND. 


CON"CERNING     THE    MARRIAGE    OF    THE    FIRST-BEGOTTEJf . 

87.  There  was  a  grove,  distant  some  furlongs  from 
the  Paradise  of  the  first-begotten,  surrounded  with  wind- 
ing streams,  and  divided  into  insular  forms  by  meander- 
ings  derived  from  those  streams :  the  whole  likewise  was 
an  orchard,  in  the  midst  of  which  also  was  a  most  ex- 
traordinary tree,  which  by  its  size  and  beauty  emulated 
the  tree  of  life,  or  the  maternal  tree  of  the  other  grove. 
There  was  nothing  of  pleasantness  and  of  beauty  in  one 
grove  which  did  not  exist  effigied  in  the  other,  insomuch 
that  if  those  two  groves  had  been  included  in  the  same 
plot  of  ground,  they  might  have  been  called  consorts,  or, 
as  it  were,  conjugial  partners.  The  first-begotten,  on  a 
time,  directing  his  course  by  the  winding  of  the  paths, 
arrived  at  the  spot  about  twilight,  and  when  he  could  not 
retrace  his  footsteps  by  reason  of  the  shade  of  approach- 
ing night,  he  betook  himself  into  the  midst  of  this  garden, 
and  lay  down  under  the  branching-covering  of  the  above- 
mentioned  apple-tree,  for  the  sake  of  taking  sleep  and 
passing  the  night  on  a  bed  and  couch  a  little  elevated  by 
flowers  which  had  been  gathered  together;  and  when 
sudden  sleep  closely  embraced  and  composed  his  external 
limbs,  and  presently  their  interior  fibres,  instantly  there 
appeared  to  him  a  nymph  of  a  most  beautiful  countenance 
and  most  elegant  form,  at   the  sight  of  whom,  from  a  sort 


178  ON  THE  WORSHIP. 

sympathetic  feeling,  he  was  so  inflamed,  that  suddenly 
a  soft  fire  enkindled  in  the  inmost  principles  of  his  body  ; 
and  when  he  attempted  to  enfold  the  nymph  in  his  arms, 
she,  as  it  were,  like  to  a  bright  cloud,  fled  from  him, 
seeming  to  elude  his  touch  and  endeavor  ;  he,  in  conse- 
quence, being  more  vehemently  agitated,  and  attempting 
to  catch  her  in  her  flight,  so  irritated  the  parts  about  the 
thorax,  that  one  of  his  ribs  seemed  to  him  to  leap  out  of 
its  place,  the  nerves  being  so  distended  by  the  operation 
of  the  mind,  and  the  blood  in  the  breast  being  put  in  com- 
motion by  the  heart;  but  after  some  struggle,  he  seemed 
to  himself  to  catch  her,  on  which  occasion  he  gave  her 
frequent  kisses,  which  he  impressed  successively  on  her 
lips  and  mouth ;  at  this  moment,  when  she  appeared  still 
more  beautiful  by  reason  of  the  sparkling  of  a  nev/  flame, 
he  suddenly  awoke,  and  apperceived  with  grief,  that  it 
was  only  a  species  of  dream ;  not  aware  that  that  apple- 
tree,  under  which  he  rested,  in  like  manner  as  his  mater- 
nal one,  carried  a  similar  egg,  from  which  his  future  con- 
jugial  partner  v/as  to  be  born,  and  that  she  it  was  whose 
representative  image  he  courted  so  eagerly  in  sleep ;  and 
that  the  branch  at  his  breast,  lying  in  his  bosom,  was  what 
he  embraced  in  his  arms ;  and  that  the  very  egg  itself  was 
what  he  pressed  with  his  lips  and  his  kisses,  and  thus  in- 
fused into  it  a  vital  soul  from  his  own. 

88.  Being  put  on  this  occasion  into  much  em.otion, 
when  he  was  desirous  to  retain  the  delights  of  his  rest,  by 
falling  into  new  sleep,  yet  always  in  vain,  at  the  first  dawn 
of  day  he  raised  himself  from  his  bed,  and  measuring 
back  his  former  steps,  he  arrived  at  his  own  garden  of 
delights,  or  the  birth-day  grove,  without  missing  his  way  : 
yet  it  occurred  to  his  mind,  that  he  was  driven  thither  by 
a  divine  impulse,  and  that  he  saw  something  offered  to 
him,  the  event  of  which  he  should  afterwards  be  ac- 
quainted with. 


AND   LOVE   OF   GOD.  179 

89.  In  the     meantime,  in  this  little  egg  thus  impreg- 
nated, the  soul,   infused  by   the  iirst-begotten  in  the  ardor 
of  sleep,  began  to  weave  its  forms,  from  the   first  celestial 
forms  to  the  ultimate  natural   ones,  and  thus  from  princi- 
ples to  clothe  itself  with  a  body,    but  of  softer  stamina; 
and  after  the  periods  of  their  formation,  or  the  courses  of 
primseval  life,   to  bring  the  birth  to  maturity,  and  by  a 
force   acquired   to  itself    to  give   it   exit,  and   admission 
thereby   into  the  vernal   aura.     The   fcEtus,    also,   when 
brought  forth,  was  initiated  into  and  passed  through  the 
same  states  as  those  of  our  first-begotten,  whose  life,  but 
in  itself  distinct,  is  carried  and  continued ;  in  like  man- 
ner also  it  passed  its  infancy  under  the  parental  care   and 
tuition  of  the   celestials,  even    to    the   first    flower  of  age, 
under  whose  auspices  it  grew  everyday,  as  in  intelligence, 
so  also  in  elegance  of  form  and  beauty  of  countenance, 
even  into  an  exemplar  of  beauties,  and  at  the  sam.e  time 
of  the  pleasantnesses  of  the  humail  race.     From  her  face 
shone  forth,  not  only    integrity,  but  also  the  veriest  inno- 
cence, insomuch  that  she  appeared  like   a  sort  of  celestial 
grace  under  a  human  form  ;  for    a  spiritual  principle  itself 
communicated  an  image  of  itself  to  her  corporeal  form, 
viz.  the  mind  [animus]  with  its  affections  and  changes  of 
state,  influencing  the  very  texture  of  the  muscular  fibres, 
which  texture  was  most  tender,  and  best  adapted  to  signify 
the  ideas  of  every  emotion ;  but  the  desires  of  the  mind 
[mens]   entered    into   forms  still   more   perfect  and  more 
interior  of  the  same  fibres,  which   moreover  represented 
themselves  painted,  according  to  every  change,  by  varie- 
gations of  white    and   purple,  as   by   colors ;    finally,   the 
loves  themselves,  by  similar  rays  of  a  kind   of  vital  flame, 
entered  into  these  forms,    which    flame  darted    forth  from 
the  eyes  as  from  its  centres  and  focuses,   so  that  from  the 
very  face  itself,  as  from  a  kind  of  written  tablet,  the  mean- 
ing of  all  her  ideas  and  thoughts  might,  at  one  view,  be 


180  ON  THE   WORSHIP 

beautifully  comprehended  and  read  by  the  eyes  of  another. 
In  so  pure  and  sound  a  state  of  the  soul,  the  image  of 
all  the  interior  faculties  must  of  necessity  be  produced  in 
the  form  of  the  body,  and  especially  in  the  countenance, 
which  is  also  called  an  effigy  of  the  mind  ;  for  there  was 
nothing  intervening  which  could  invert  and  disturb  the 
characters  of  such  transcription  ;  for  the  mind  [animus] 
lay  altogether  obsequious  under  the  government  of  the 
mind  [mens],  in  which  the  love  itself  of  heaven  reigned. 
By  this  method  this  first-begotten  pair,  when  they  were 
about  to  enter  upon  conjugial  life,  were  enabled  long  to 
converse  together  without  the  aid  of  language  and  the 
assistance  of  the  ear. 

90.  This  most  beautiful  damsel,  when  she  was  in  the 
first  smile  and  sport  of  her  age,  and  every  delightful  object 
imparted  gladness,  by  chance,  in  walking,  turned  her 
course  to  the  water  of  a  certain  fountain,  like  pure  crystal, 
transparent  even  to  the*  bottom,  which  was  opaque  ;  into 
which  water  when  she  cast  down  her  eyes,  she  was  amaz- 
ed at  seeing  an  image  floating  under  the  surface  of  the 
water,  and  at  times  emerging  as  she  put  herself  in  motion, 
just  as  if  it  was  alive  ;  but  presently,  when  she  observed 
that  the  same  form  expressed  similar  little  motions  with 
herself,  and  when  she  looked  nearer,  that  she  acknowledg- 
ed her  own  bosom  of  ivory  whiteness,  and  her  own  arms 
and  hands,  she  returned  in  astonishment  into  herself,  as 
from  shade  into  light,  apperceiving  that  it  was  a  reflected 
image  of  herself  But  when,  from  the  pleasure  of  the  no- 
velty of  the  thing,  she  had  awhile  delighted  herself,  with 
this  effigy  of  herself,  she  was  struck  with  another  amaze- 
ment, which  now  fixed  her  versatile  ideas,  viz.  that  she  re- 
cognised in  the  countenance  whatsoever  she  revolved  in 
her  mind,  even  her  astonishment  itself,  and  acknowledged 
her  wandering  ideas  about  it,  wondering  that  thus  all  the 
passages  of  her  mind  stood  open    and    unlocked.     When 


AND    LOVE   OF   GOD.  181 

she  was  unable  to  disperse  this  cloud  which  astonishment 
induced,  as  she  had  done  the  former,  she  betook  herself 
with  a  quick  step  to  her  celestials,  asking  them  to  explain 
to  her,  if  they  were  so  disposed,  whence  it  came  to  pass  that 
in  her  countenance  were  represented  all  the  little  affec- 
tions of  her  mind,  and  series  of  ideas  thence  excited,  for, 
she  said,  that  she  had  discovered  in  the  fountain,  that  her 
face  indicated  and  revealed  whatsoever  she  inwardly  re- 
volved ;  and  that  on  this  account  it  was  impossible  for  her 
to  conceal  anything.  In  reply,  one  of  the  celestials,  who 
led  the  chorus,  said,  if  thou  hadst  known,  my  little  daugh- 
ter, in  what  manner  the  interior  and  exterior  powers  and 
faculties  mutually  succeed  each  other,  and  according  to 
that  order  mutually  act  upon  each  other,  thou  wouldst 
have  ceased  to  wonder ;  but  in  order  to  make  thee  ac- 
quainted with  these  things,  I  will  briefly  open  them  to  thy 
view.  Thy  supreme  and  inmost  power  is  the  soul  itself, 
which  is  all  in  all  of  thy  body,  for  from  it  all  the  fibres  derive 
their  birth  and  beginning  of  their  determination.  A  sec- 
ond power  or  faculty  is  called  the  intellectual  mind  [mens], 
first  of  all  excited  and  begotten  by  the  soul,  as  by  its  pa- 
rent, wherefore  it  calls  it  its  love  and  only-begotten.  A 
third  is  the  inferior  mind  [mens]  which  is  also  called  mind 
[animus].  From  these  three  principles  the  fibres  of  the 
whole  body,  v\^ith  the  inclosed  spirit,  proceed,  and  from  the 
fibres  vessels  are  constructed  which  convey  the  blood  ;  from 
these  vessels,  and  their  ramifications,  all  the  organical 
webs  whatsoever,  which  are  visible  in  the  compass  of  the 
body,  and  inclosed  in  that  compass,  and  which  are  called 
sensories,  muscles,  viscera,  or  members,  are  formed  and 
woven  together ;  such  is  the  composition  of  all  things  in 
general.  But  let  us  now  retrace  our  steps,  by  explaining 
in  what  manner  the  one  acts  and  flows-in  into  the  other. 
The  soul,  in  its  supreme  principles,  is  clothed  with  a  form, 
which  is  called  surper-celcstial,  and  refers  its  life  to  our 
16 


182  ON    THE   WORSHfP 

Supreme  Deity,  as  a  gift  perpetually  received  from  Him, 
But  the  mind  [mens]  called  intellectual,  gained  its  form 
from  the  soul  and  its  rays  of  life,  emulous  of  the  most  sim- 
ple fibres,  which  form  is  called  celestial,  and  derives  its 
life,  while  from  the  Supreme,  at   the   same  time  from  His 
love  or  only-begotten ;  for  those  forms   or  substances  are 
only  powers,  or  the  first  of  organical  powers,  which  derive 
living  action  from  the  rays  of  their  life.     But  the    inferior 
mind  [mens],  or  mind  [animus]    having    gained  its  form, 
which  is  called  infra-celestial,  or  the  supreme  natural,  from 
the  former,  derives  its  life  from  a  certain  spiritual  fountain, 
which  was  made  the  connecting  chain  of  heaven  and  the 
world.     From  these  three  distinct  forms,  as  from  their  prin- 
ciples, flow  forth  now  all  the  corporeal  or  material  forms, 
which  correspond  to  purely  natural  forms,  and  which  con- 
stitute the  inferior  spheres,  or  the  body  itself,  consequently 
also  the  operation  of  their  forms,  changes  of  state,  and  me- 
thods of  acting.     But  as  to   the   correspondence  itself  by 
the  influx  of  the  operation  of  one  form    into  another,   it  is 
first  to  be  noted,  that  the  parent  or  superior  form  respects 
the  next  inferior  form    as  its  offspring,  consequently  as  its 
image,  there  being  no  difference  between  them  but  in  re- 
gard to  simplicity  and  perfection  :  hence  there  exists  and 
flourishes  such  a  harmony  between  the    forms,  by  the  me- 
diation of  active    and  living  forces,  that  a  change  of  the 
state  of  one,  which  is   effected  by   a  variation  of  form  ex- 
cites a  like  change    in    the   other   correspondently  ;  for  a 
perpetual  agreement  reigns    by  mediate  active  forces,   be- 
tween like  forms,  especially  when  all  things  flow  rightly  in 
their  order,  or  when  the  supreme  form,    which  is  the  most 
perfect  of  all,  acts  into  the  next  inferior  one,  and  this  latter 
in  like  manner  into  the  following  one,  and  thus  successive- 
ly ;  in  which  case  all  thoso  changes  of  state,  which  are  ex- 
cited in  the  two  supreme  forms,   evidently   present   them- 
selves, by  corresponding  similar  forms,  in  ultimates.     This 


AND  LOVE   OF   GOD.  183 

now  is  the  reason  why  thy  soul  and  mind  [mens]  transcribe 
themselves  into  the  gestures,  speech,  and  other  external  ac- 
tivities, but  especially  into  the  countenance  ;  and  why 
there  is  not  the  smallest  particle  in  the  whole  body  which 
does  not  undergo  a  change  similar  to  their  affection;  for 
as  those  forms  rule  in  supreme  principles,  they  rule  also  in 
the  inmost  of  all  principles.  It  is  also  a  mark  of  thine  in- 
tegrity and  innocence  that  this  beams  forth  so  plainly  from 
thy  countenance.  The  celestial  intelligence,  by  living  re- 
presentations, exhibited  all  these  things  so  manifestly  to 
view,  that  they  fell  like  so  many  painted  images  into  the 
sense  of  this  damsel  who  was  endowed  with  ingenuity  as 
perfectly  as  with  beauty. 

91.  When  the  young  damsel  applied  all  the  attention  of 
her  ears  and  her  mind  to  these  words,  and  collecting  their 
scattered  senses  into  one,  according  to  an  eminent  mode 
of  connexion  not  unlike  what  is  natural,  viewed  them  in 
their  own  light,  as  she  herself  was  wont  to  call  it,  she  had 
some  hesitation  about  the  close  of  what  was  said,  viz.  that 
a  representation  of  the  affections  of  the  mind  in  the  coun- 
tenance was  a  mark  of  integrity  and  innocence,  not  know- 
ing as  yet  what  the  want  of  intrsi'Ht}/  could  mean  ;  where- 
fore in  humble  prayer  she  intreated  them  not  to  desist  from 
favoring  her  with  instruction,  and  that  they  would  pro- 
ceed to  place  in  a  clear  light,  what  and  whence  was  a  state 
of  integrity  ?  The  celestial  goddess,  rejoicing  not  a  little 
at  this  inquiry,  replied  as  follows  :  From  what  has  been 
lately  told  thee,  I  am  aware  that  thou  seest  clearly  that 
three  faculties  in  us  mutually  succeed  each  other,  and  act 
mutually  into  each  other,  viz.  the  soul,  the  intellectual 
mind  [mens]  with  its  will,  and  the  mind  [animus]  or  the 
inferior  mind  [mens]  and  that  in  like  manner  there  are 
three  fountains  of  life,  by  which  those  faculties,  or  powers, 
are  excited  to  their  life,  one  of  which  in  like  manner  acts 


184  ON    THE   WORSHIP 

and  flows-in  into  the  others,  and  thus  conjointly  into  the 
nature  of  thy  little  corporeal  world,  even  to  its  extremes. 
Such  is  the  order  which  our  Supreme  foresaw  and  provid- 
ed from  eternity,  and  thus  established  from  the  beginning 
of  creation  ;  and  such  an  order  He  has  marked  and  estab- 
lished in  thee,  my  daughter.  We  celestials  judge  of  in- 
tegriiy  by  virtue  of  order  itself  from  things  highest  to  things 
lowest,  or  if  you  prefer  it,  from  things  inmost  to  things  out- 
ermost, thus  fiom  things  most  simple  to  those  which  are 
ultimately  compounded.  For  our  sight  does  not  dwell  on 
the  surface,  but  penetrates  into  the  very  marrows  of  things, 
and  looks  at  the  principles  of  principles,  and  from  these 
follows  the  thread  in  continuation  to  the  ultimates  of  tex- 
ture, whence  we  form  conclusions  concerning  goodness 
and  integrity.  For  whatsoever  is  perfect  in  the  extremes, 
is  in  no  case  derived  from  any  other  principle  but  that  where 
perfection  itself  is,  nor  by  any  other  order  but  that  which 
the  Supreme  has  derived  from  Himself,  and  introduced 
into  His  own  heaven  and  world,  and  in  like  manner  into 
thy  microcosm.  Let  us  unfold  therefore  this  order  itself, 
from  first  to  last  and  backwards.  Our  Suprem.e,  to  the  in- 
tent that  from  His  most  holy  sanctuary  and  inmost  heaven, 
consequently  from  His  throne,  He  might  rule  the  universe 
by  His  nod,  and  at  His  disposal,  as  in  first  principles,  so 
also  in  ultimate  nature,  and  might  thus  found  a  celestial 
kingdom  begat  from  eternity,  or  before  the  creation  of  the 
world,  the  first-begotten  of  all  living  things,  by  whom  He 
might  connect  and  unite  with  Himself  things  spiritual  and 
things  corporeal,  or  things  celestial  and  things  natural, 
that  is,  things  living  and  things  void  of  life  ;  for  without 
love  nothing  conspires  to  unity  and  concord,  or  lives  and 
is  acted  upon  continually  by  one  spirit,  and  thus  has  a  ten- 
dency to  one  end,  but  disagrees  and  falls  to  pieces.  He 
therefore  was  born  to  be  a  uniting  medium  between  things 
superior  and  things  inferior,  or  immediately   betweeu  the 


AND   LOVE   OF  GOD.  185 

Supreme,  his  parent,  and  heaven  itself,  that  is,  the  inhabi- 
tants of  heaven  ;  wherefore  it  is  he  alone  by  which  all  or- 
der is  instituted  and  perfected,  or  by  which  a  way  is  made 
from  the  Supreme  to  the  ultimates  of  nature,  and  back 
again,  thus  forwards  and  backwards  ;  but  he,  inasmuch 
as  he  is  the  soul  of  the  whole  heaven,  a  divine  essence 
and  life  purely  spiritual,  could  not  descend  immediately 
into  natuie  void  of  life,  without  a  bond  again  spiritual,  or 
mediating  life,  into  which  the  nature  of  heaven  and  the 
nature  of  the  world  might  enter  and  be  connected  ;  for 
what  communion  of  life  and  nature  can  exist,  except  by 
such  mediation  ?  But  this  spiritual  inferior  life,  in  conse- 
quence of  the  disorderly  heat  of  man's  own  proper  love 
and  ambition,  broke  the  connexion  ;  wherefore  now  he 
lives,  not  the  life  of  heaven,  but  of  nature  ;  and  does  not 
breathe  love,  but  hatred,  consequently  not  union,  but  disa- 
greement ;  nevertheless  by  him  our  love  will  enter  the  nature 
of  the  world,  or  of  our  body,  and  by  his  divine  power,  in 
order  to  prevent  the  lapse  of  all  things,  will  connect  again- 
what  had  been  broken  and  rendered  unconnected,  and  will 
recall  the  world  to  heaven  as  to  its  continent ;  to  effect 
which  purpose,  the  enemy,  the  violator  of  the  covenant, 
must  be  put  by  our  love  under  the  yoke,  his  fierce  assaults 
must  be  broken,  his  destructive  forces  must  by  dissipated, 
his  mischievous  life  must  be  devoted  to  death,  and  thus  all 
his  acts  must  be  restrained  within  the  sphere  of  attempts 
alone,  and  by  this  method  he  must  be  driven  by  force  to 
the  discharge  of  the  duties  imposed  on  him.  This  now 
is  the  very  order  itself,  according  to  which  a  passage  is 
made  from  the  Supreme  into  nature.  A  similar  order  is 
also  inscribed  on  the  faculties  and  powers  of  our  life.  Our 
soul  is  ruled  by  the  Supreme  Himself;  the  intellectual 
mind  with  its  will  by  the  love  of  the  Supreme  ;  but  the  mind 
[animus]  by  this  lowest  mediator.  To  the  intent  that  all 
things  may  flow  according  to  this  order  instituted  by  the 
16* 


18G  ON  THE  wo-Rsnip 

most  wise,  the  love  of  the  Supreme,  which  resides  in  oar 
minds,  as  in  His  own  Olympus,  will  arrange  the  mediums 
of  all  ends  flowing-in  by  Himself  or  by  the  soul,  and  will 
inspire  and  fill  with  the  life  of  His  own  love,  and  by  the 
mind  [animus],  or  its  mediating  life,  first  subdued  and 
brought  into  obedience  as  thou  hast  heard,  will  flow-in 
into  the  nature  of  our  bodies,  viz.  into  the  fibres  and  their 
spirit,  and  form  this  latter  into  the  blood,  in  each  of  which 
nature  is  admitted  into  a  partnership  of  life,  consequently 
into  our  universal  little  animal  world,  as  well  without  as 
within  ;  for  nothing  essential  is  given  in  the  whole  body 
and  its  natures,  but  a  vessel  and  fibre  with  its  blood  and 
spirit,  according  to  the  various  determinations  of  which 
arise  all  organical  forms,  fabrications,  or  textures,  provided 
for  every  use,  and  necessity  of  life  ;  thus  the  life  of  the 
love  of  heaven  flov/s-in  into  the  universal  system  of  our 
body  from  highest  principles  to  ullimates,  and  lives  and 
reigns  all  in  all  therein.  This  now  is  the  order  by  which 
v/e  exist,  and  by  which  v/e  subsist  ;  and  so  long  as  we 
subsist  by  it,  so  long  we  perpetu?aly  exist,  or  as  w^e  are 
born,  are  perpetually  re-born,  or  as  we  are  made,  are  per- 
petually re-made,  and  as  we  are  connected,  are  held  to- 
gether in  connexion  ;  creation  itself  is  continued  in  us, 
and  is  called  perpetual  conservation  ;  or  integrity  a  per- 
petual renewal  of  integrity  and  thus  we  pass  a  perpetual 
spring,  or  live  the  flower  of  our  age,  since  what  is  divine 
rules  in  our  natural  principle,  and  what  is  heavenly  in  our 
corporeal  principle ;  for  He  who  instituted  and  establishes 
this  kingdom  in  us,  is  perfection  itself,  because  He  is  the 
Supreme,  and  is  union  and  harmony  itself,  because  He  is 
the  love  of  the  Supreme.  The  state  therefore  induced  by 
this  order  is  what  is  called  a  state  of  intrgrity,  conjoined 
with  a  state  of  infancy  and  innocence,  consequently  with 
a  state  of  immortality. 

92.  But  let  us  unfold  this   point   of   so  great   moment 


AND   LOVE   OF   GOD.  187 

from  its  principles,  so  as  sensibly  to  be  affected  by  it.     For 
this  purpose  let   us  compare    the  rays   themselves  emitted 
from  the  three   principles  with  the    purest  fibres,  although 
they  are  not  to  be  called  fibres,  except  by  analogy  or  emi- 
nence,   but   for  the  sake  of   understanding,   let  us  borrow 
common  expressions   when   others  are  not  at  hand ;  for    a 
fibre  of  the  body  itself  is  born  from  these   conglomerated 
fibres  so   called  of  principles,  as  their  ultimate  offspring  ; 
hence  from  the  nature  of  affinity,  permission  is  also  given 
of  signifying  one  by   the  name  of  the  other.     Every  fibre 
whatsoever,  which  reigns  in  the  universal  body,  derives  its 
birth  from  the  soul,  for  by  its  fibre  it  is  the  soul  of  its  uni- 
verse, and    present,    pov.erfal,  conscious,   provident,   and 
living  in  all  its  parts  ;  wherefore  its  ray  or    most  eminent 
fibre,  is  the  one   only  substantial   principle  in  things  com- 
pounded, or  the  one  only  simple  principle  in  things  aggre- 
gate, that  is,  in  the    fabrications  or  organical  forms  of  the 
body.     Its  form  in  supreme  principles,  or    inmostly  in   the 
very  principles    of  the    fibres,  is  called  super-celestial ;  its 
determination,  or  fluxion,  according  to  fibres,  through  the 
inmost  principles  of  the  body,  everyv/here  also  emulates  a 
similar  form;  this  latter  is  of  such   purity  and   simplicity, 
that  it  bears  in  its  bosom  the  supreme  essence  of  life.     For 
this  super-eminent  fibre,  viewed  in  itself,  is  only  recipient 
of,    or  capable  of  receiving  that   living  essence,  wherefore 
also  the  soul  is  called  the  power  of  powers,  or  the  form  of 
forms.     From  these  most  simple  rays,  which  emulate  fibres, 
is  produced  another    beginning  of  a   fibre,  by  a  wonderful 
mode  of  a  kind  of  infinite  circumgyration,    the    form   of 
which  in  supreine    principles,    or  the  very    beginnings  of 
the  fibres,  is  called  celestial,  which  also  is  the  form  of  our 
intellectual   mind ;  through   the    most  subtle   pore  of  this 
fibre,  (for  in  the  universal    animated  body,  from  first  prin- 
ciples to  last,  there  is  nothing  but  what  is  permeable   and 
conspirable)  again  a  certain  purely  spiritual  essence,  which 


188  ON  THE  WORSHIP 

is  the  life  of  heaven  itself,  or  of  the  love  of  the  Supreme 
flows  through  in  like  manner  as  the  fibre  itself  born  from 
the  prior  or  supreme  fibre.  From  these  is  now  produced 
a  third  beginning  of  a  fibre,  the  fcrm  of  which  in  highest 
principles  is  called  infra-celestial,  and  the  pore  or  canal  of 
which  fibre  is  only  pervious  to  that  spiritual  essence  medi- 
ating between  the  life  of  heaven  and  the  nature  of  the 
world.  These  are  the  veriest  essences  and  most  real  sub- 
stances, for  the  derivatives  from  them,  and  those  things 
which  are  at  length  the  object  of  sense,  derive  all  their 
actuality  and  reality  from  tiiem  and  their  connexion  with 
themselves.  From  these  three  principles  thus  connected 
together  in  their  operation,  is  now  produced  every  fibre, 
which  flows  down  by  the  nerves  into  the  provinces  of  the 
body,  and  conveys  down  the  white  and  purer  blood,  com- 
monly called  the  animal  spirit.  From  these  latter  are  ul- 
timately compounded  vessels,  called  arteries  and  veins,  for 
the  conveyance  of  the  red  and  grosser  blood,  from  which, 
and  also  from  tiie  said  fibres,  all  the  organs  and  viscera  of 
the  body  are  fabricated,  and  live  by  the  life  of  each  blood 
flowing  in  from  those  principles,  and  the  fibre  being  there 
three-folded.  From  these  considerations  it  may  now  be 
manifest  what  is  the  method  of  all  composition,  and  what 
is  the  successive  order  itself  in  principles,  and  the  simul- 
taneous order  in  the  fibres  thence  derived,  also  what  is 
the  influx  according  to  that  order. 

93.  But  I  see  clearly,  my  little  daughter,  said  she,  that 
still  a  kind  of  light  cloud  is  floating  in  thy  light,  which 
also  thou  art  desirous  to  have  dissipated,  for  I  observe 
that  thou  dost  not  yet  thoroughly  see  v.hat  is  the  quality 
of  those  forms  which  act  in  each  other  according  to  that 
order;  for  the  better  clearing  up  of  this  subject,  I  will 
begin  again  and  review  it  from  supreme  principles,  or 
from  the  first  stamen.  Those  forms,  which  are  actual 
substances,  and  by  changes  of  state  perform  their  wonder- 


AND   LOVE   OF  GOD.  189 

ful  functions  when  mutually  subordinate  to  each  other,  are 
circumstanced  as  follows :  I'he  first  form  of  all  proper  to 
our  soul,  is  called  super-celestial :  but  the  second,  which 
is  of  the  intellectual  mind  [mens],  is  named  celestial:  the 
third,  which  is  of  the  inferior  mind  [mens],  or  of  the 
mind  [animus],  is  called  infra-celestial.  To  these  now 
succeed  forms  purely  natural,  which,  if  they  are  to  be 
denominated  from  the  nature  of  their  fluxion,  are  to  be 
named  as  follows  ;  the  first  of  them  is  to  be  called  spiral, 
conspicuous  in  the  corporeal  fibres  themselves :  the  se- 
cond, circular  or  spherical,  conspicuous  in  the  blood- 
vessels:  the  third,  angular,  properly  terrestrial  and  ma- 
terial, serving  the  fluids  and  the  blood  itself,  and  also  the 
spirit  of  the  fibres,  for  corporiety.  But  what  the  quality 
of  the  nature  of  each  form  is,  must  be  learned  from  what 
is  made  evident  to  the  understanding  by  the  aid  of  the 
senses,  consequently  from  the  last,  or  from  the  angular 
and  spherical  form.  The  former,  or  the  angular,  from  the 
determination  of  all  essentials  opposed  to  each  other, 
derives  this  quality,  that  it  is  heavy  and  inert  matter,  of 
itself  unadapted  to  all  motion.  The  other  or  spherical, 
is  more  perfect  than  the  former  in  this,  that  its  superficies 
resembles  an  infinite  angle,  and  respects  only  one  fixed 
point,  opposite  to  all  the  points  of  the  surface,  which  is 
called  the  centre,  therefore  accommodated  to  motion  and 
variations  of  form.  The  third,  or  spiral,  from  its  deter- 
mination, derives  still  superior  perfection,  for  it  again  puts 
on  a  kind  of  perpetuity  or  infinity,  for  its  radii,  inasmuch 
as  they  are  spires,  press  circularly,  not  immediately  to 
any  fixed  centre,  but  to  the  superficies  of  a  certain  sphere, 
holding  the  place  of  its  centre  ;  thus  it  is  still  more  accom- 
modated than  the  former  to  motion,  and  to  variations  of 
form.  Tlie  fourth,  or  infra-celestial,  derives  still  superior 
perfection  from  a  kind  of  new  perpetuity  or  infinity  ;  for 
its  spires,  like  a  vortex,  flow   into   such  gyrations,  that  by 


190  ON  THE    WORSHIP 

them  are  marked  greater  and  lesser  circles  with  poles,  as 
in  the  great  sphere  of  the   world ;  and  the  flexure  and  in- 
flexure  of  its  spires  have  respect  to  the  spires   of  the  fore- 
going form  as  the  points  of  its  perpetual  centre  ;  hence  its 
power  of  varying  itself,  or  of  changing    states,    increases 
immensely  above  the  other.     The  fifth,   or  celestial,  puts 
on  a    new  perpetuity    or    infinity  above  the  rest,    for  this 
again  regards,  as  its  relative  centre,  the  infra-celestial  form, 
and  all  its  determinable  points  ;  wherefore  the    ideas    of 
its  fluxion  are  not  to  be  marked  by  lines  and  words :  from 
the  ratio  of  this   infinity,  its  faculty  of    chinging   states 
rises  eminently  above  the  foregoing.     But  in  the  sixth  form, 
or  the  super-celestial,  there  is  nothing  but   what  is  perpet- 
ual,  infinite,   eternal,   incomprehensible,    the  order,   law, 
idea  of  the    universe,    and    the   essence  of  all   essences. 
Such  now  is  the    ascent   and    descent  of  forms  or    sub- 
stances in  the  greatest,  and    in  our  least  universe;  similar 
also  is  the  ascent   and   descent  of  all    forces  and   powers 
which   flow  from  them.     But  all   their  perfection  consists 
in  the  possibility   and   virtue  of  varying  themselves,  or   of 
changing  states,  which  possibility   increases   according  to 
their  elevations,  thus  by  multiplication  into  itself  by  infini- 
ties, so  that  in  number  it  exceeds  all  the  series  of  calcula- 
tions unfolded  by  human  minds,  and  still   inwardly  involv- 
ed in  them  ;    which   infinities  finally  all    become  what  is 
infinite  in  the  Supreme.     Our  ideas  are  mere  progressions 
by  variations  of  form,  and  thus  by  actual  changes  of  state. 
94.  If  thou  couldst  discern,  my  beloved,  how  distinctly 
and  ordinately   these   forms  are   arranged    and  connected 
with  each  other,   and    according    to    connection   act    and 
flow-in  into  each  other,   from  the  mere  aspect  and    infinity 
of  so  many    wonderful  things   conspiring   into  one,   thou 
wouldst  fall  down,  from    an  inmost  impulse,  with  sacred 
astonishment,  and  at   the  same  time  pious   joy,  to  perform 
an  act  of  worship   and  of  love   before  such  an  architect. 


AND  LOVE  OF  GOD.  191 

I  will  only  briefly  and  simply  open  in  what  manner  those 
forms  cohere  in  the  little  type  of  thy  world,  or  microcosm. 
For  they  all  of  them  co-exist  and  co-operate  in  every 
smallest  particle  which  falls  under  the  observation  of  the 
senses,  exactly  according  to  the  order  in  which  they  press 
and  follov/  each  other ;  for  nothing  is  together  in  any  tex- 
ture or  effect  which  was  not  successively  introduced  ;  and 
everything  is  therein,  according  as  order  itself  introduces 
it;  wherefore  simultaneous  order  derives  its  birth,  nature, 
and  perfection  from  successive  orders,  and  the  former  is 
only  rendered  perspicuous  and  plain  by  the  latter.  Hence 
we  celestials  judge  of  states  of  perfections,  whether  they 
be  beauties,  or  goodnesses,  or  pleasantnesses.  In  order 
that  this  may  be  rendered  still  clearer,  it  is  to  be  observed, 
that  what  is  supreme  in  things  successive  takes  the  inmost 
place  in  things  simultaneous ;  thus  things  superior  in 
order  super-involve  things  inferior,  and  wrap  them  to- 
gether, that  these  latter  may  become  exterior  in  the  same 
order ;  by  this  method  first  principles,  which  are  also 
called  simple,  unfold  themselves,  and  involve  themselves 
in  things  posterior  or  compound ;  wherefore  every  per- 
fection of  what  is  outermost  flows  forth  from  inmost  prin- 
ciples by  their  series  ;  hence  thy  beauty,  my  daughter,  the 
only  parent  of  which  is  order  itself  But  to  return  to  the 
before-mentioned  forms,  and  show  in  what  order  in  thy 
microcosm  they  mutually  follow  each  other  and  moreover 
unite. 

95.  To  the  intent,  my  darling,  that  thou  mayest  enjoy 
with  me  this  curious  and  delightful  spectacle,  I  will  open 
to  thee  my  breast,  and  from  the  body  will  bring  forth 
arguments  of  experience  ;  this  is  to  me  no  difficulty,  for 
I  assume  the  human  form  when  I  please,  and  again  lay  it 
aside  ;  behold  now,  said  she,  this  nerve  alone,  consisting 
of  infinite  parts,  may  serve  for  a  mirror  ;  thou  seest  it 
girded  with  a  double,  yea  a  triple  zone,  and  concluded  in 


192  ON  THE   WORSHIP 

a  form  almost  the  last,  or  the  spherical  form,  and  thus 
brought  to  its  last  or  outermost  forms.  But  I  will  remove 
now  this  thin  covering  that  I  may  unfold  the  forms  involv- 
ed in  their  order ;  having  drawn  aside  therefore  the 
zones  or  little  coats,  behold,  says  she,  the  fascicular  com- 
position of  this  nerve,  which  thou  seest  is  made  up  of 
little  nerves,  and  these  again  of  fibres  adjoined  to  each  of 
them  ;  these  fibres,  being  disjoined  from  their  bonds,  are 
folded  into  spiral  flexures,  and  are  permeable  to  a  kind  of 
lymph,  which  is  called  the  animal  spirit,  into  which  is  in- 
fused life  from  its  principles,  which  life  it  conveys  into  the 
streets  and  towns  of  the  whole  kingdom, and  sprinkles  on 
the  blood  itself  But  lest  the  sight  of  so  many  things 
may  render  the  ideas  confused,  let  us  simply  examine 
only  a  single  fibre  which  admits  its  lymph,  separate  from 
connexion  with  the  neighbouring  fibres,  which  fibre  also, 
according  to  my  art,  I  will  present  to  thee  in  an  enlarged 
form.  Look  now,  said  she,  and  see  by  how  many  per- 
meable fibres  this  little  capillary  tube  is  encompassed,  and 
in  what  manner  these  fibres  are  a2:ain  and  asjain  encom- 
passed  by  others,  into  each  of  which  flows-in  distinctly 
its  own  life  from  first  principles  :  such  is  the  manner  by 
which  they  are  jointed  together.  But  to  the  intent  that 
we  may  examine  the  forms  themselves,  and  the  connexion 
of  one  with  another,  and  finally  the  influx  of  one  into 
another,  let  us  pursue  this  thus  circumscribed  fibre,  press- 
ed gently  with  the  finger,  and  set  at  liberty  from  its  com- 
panions, even  to  its  beginnings,  which  are  conspicuous  in 
the  compass  or  crown  of  the  hemispheres  of  the  brain  and 
at  the  same  time  in  the  marrows  of  its  axises,  and  are  call- 
ed glands,  from  their  situation  cortical,  and  from  their  col- 
or cineritious,  and  are  spherules  of  an  oval  figure,  in  the 
bosom  of  vv'hich  is  stored  up  not  only  whatsoever  is  in  the 
fibre,  but  also  whatsoever  is  acted  and  felt  by  the  fibre. 
Wherefore,  to  prevent  the    rays  of  our    vision  from  being 


AND  LOVE  OF    GOD.  193 

scattered  into  several  objects,  let  us  look  only  at  one  sphe- 
rule selected  from  the  society,  and  unlocked  in  order  from 
outermost  principles  to  inmost ;  having  withdrawn  therefore 
the  membranes,  the  first  object  presented  to  view  was  a 
kind  of  new  brain,  but  in  a  diminutive  form,  again  with  infi- 
nite spherules,  or  little  spheres,  arranged  into  the  infra-ce- 
lestial form,  ail  of  which  had  a  fixed  view  and  respect  to 
greater  and  lesser  circles,  and  to  their  poles  altogether  as 
in  the  great  sphere  of  the  world.  It  was  also  rendered 
visible,  in  what  manner  this  form  taken  from  little  spheres, 
by  the  variations  of  itself  and  changes  of  state,  produced 
ideas  called  material  ;  and  in  what  manner  each  little 
sphere  sent  forth  a  diminutive  fibre  with  its  little  duct  and 
covered  it  with  a  small  coat ;  and  how  natural  life  was  in- 
fused into  it  from  the  lowest  spiritual  fountain  which  in- 
habits that  sphere  with  its  genii,  and  e?tcites  its  organical 
principles  ;  also  in  what  manner  all  these  fibrils,  permea- 
ted by  this  vital  essence,  by  circumgyrating,  formed  togeth- 
er a  common  fibre,  or  the  nervous  fibre  of  the  body. 
Having  examined  these  things,  she  next  unclosed  and 
opened  one  of  these  little  spheres,  and  inwardly  in  it  she 
again  brought  forth  to  view  innumerable  new  vorticals,  the 
small  habitations,  as  it  were,  most,  ornamented,  of  so  many 
intelligencies  and  wisdoms  winding  into  a  celestial  form, 
which  vorticals,  by  their  infinite  bendings  and  circles,  and 
most  becoming  order  of  them  all,  represented  in  a  little 
effigy  a  kind  of  Olympus,  or  the  Heaven  of  our  love  :  she 
showed  also  in  what  manner  the  Olympiades,  the  inhabi- 
tants of  this  heaven,  by  the  variations  of  that  form,  or 
changes  of  state,  conceived  and  employed  the  ideas  of  our 
intellectual  mind ;  also  in  what  manner  each  wove  a  most 
pure  stamen  emulous  of  a  fibre,  and  infused  into  its  little 
pore  celestial  life,  or  the  life  of  our  love  ;  and  from  stnmina 
as  numerous  as  were  the  little  vortexes  or  the  small  habi- 
tations of  the  intelligences,  contrived  the  superfices  of  the 
17 


194  ON   THE    WORSHIP 

above-mentioned  fibril,  which  is  permeable  to  natural  life. 
Again,  one  of  these  little  vortexes  or  little  stars  being  laid 
open,  there  appeared  the  supreme  of  all  forms,  called  the 
super-celestial,  ft-om  which  darted  those  rays,  or  by  super- 
eminence  fibres,  which  being  permeable  to  the  life  of  the 
Supreme  penetrated  into  Olympus.  This  now  is  the  in- 
most Heaven,  says  she,  or  the  sacred  habitation  of  oar 
soul,  from  which  all  things  that  live,  act,  and  that  are,  and 
thus  exist  in  that  little  corporeal  world,  derive  their  being  ; 
for  from  infinite,  as  it  were,  points  of  infinite  purity  arrang- 
ed into  the  super-celestial  form,  radiate  and  shoot  forth 
continually  iiifinite  lines  of  the  same  purity,  from  which  are 
woven  together  the  first  of  all  permeabilities,  animated  by 
the  supreme  life,  which  being  transcribed  into  a  celestial 
form,  conceive  that  emulous  beginning  of  stamens  produc- 
ed in  the  second  heaven  fiom  the  wefts  of  the  Ileliconides  ; 
from  these  permeabilities  is  prepared  that  beginning  of  a 
fibre,  which  is  inspired  with  celestial  life,  or  the  life  of 
love,  and  is  brought  forth  to  form  the  third  beginning  of  a 
fibre,  from  which  ultimate  principle,  in  which  prior  prin- 
ciples dwell  together,  the  corporeal  fibre  is  compacted,  be- 
ing drawn  into  a  spiral  form  ;  and  from  this  latter  at  length, 
flov.'ing  round  into  a  spherical  form,  is  unfolded  the  last 
channel,  or  blood-vessel,  in  which  all  things  now  exist  to- 
gether in  a  simultaneous  series.  Such  is  the  generation 
of  the  organical  forms  of  the  body,  from  which,  as  in  a 
mirror,  the  essential  order  instituted  by  the  Supreme  is 
presented  for  contemplation.  This  order  is  in  our  Su- 
preme Himself,  and  in  the  rays  of  His  life,  together  from 
Himself,  and  is  produced  from  Himself;  for,  as  thou  may- 
est  recollect,  the  Supreme  Form,  in  itself,  respects  those 
which  follow  in  order,  even  to  the  last ;  wherefore  the  es- 
sential order,  which  thence  comes  forth,  and  is,  as  it  were, 
unfolded,  is  of  infinite  perfection,  because  it  is  of  the  Infi- 
nite Himself     That  these  things  are  so,  thou,  my    daugh- 


AND   LOV13   OF   GOD. 


195 


ter,  who  art  born  into  this  e>;sential  order,  and  the  light  of 
its  life,  although  thou  art  still  young,  yet,  as  I  see,  thou 
clearly  comprehendest ;  but  it  is  otherwise  with  those 
whose  wisdom  is  grounded  only  in  the  delusive  lumen  of 
nature  ;  they  suffer  themselves  to  be  convinced  by  nothing, 
but  the  testimony  of  the  external  senses  ;  and  what  is  won- 
derful, they  reject  from  their  belief  the  clearest  agencies 
and  effects,  unless  they  see  them  also  in  a  substance ; 
wherefore  when  they  look  into  truth  from  this  connexion 
and  order,  the  chain  snaps  asunder,  at  its  first  link,  and 
thus  their  view  rem.ains  fixed  in  mere  earthly  objects,  or  in 
matters  which  are  born  from  the  ultimate  form. 

9v^.  But  do  not  yet  withdraw  thy  attention ;  again  fix 
thine  eyes  steadily,  and  look  into  the  common  centre  oj 
this  little  sphere,  which,  being  placed  at  the  top  of  the 
fibre,  is  its  active  principle  and  head  ;  in  its  centre,  as  thou 
seest,  is  a  little  fountain,  into  which  all  those  vitalities, 
through  their  little  veins,  continually  and  beautifully  flow 
in  the  same  order;  here  thou  seest  the  fountains  them- 
selves, which,  as  being  very  minute,  can  only  be  viewed  by 
the  pupil  of  the  eye  alone,  v.'hile  the  too  abundant  and 
wandering  light  is  dispersed  from  it  by  the  eye-brows  ;  this 
little  fountain  is  called  the  fountain  of  life,  for  its  lymph, 
thence  called  animal  and  spirit,  being  animated  by  these 
essences  of  life,  flows  down  as  a  little  stream  into  the  con- 
taining fibre,  even  to  its  boundaries.  But  what  is  still  more 
wonderful,  those  vital  essences  abide  together  in  every 
smallest  part  of  this  lyir  p'l,  bnng  joined  all  together  in  thnt 
society,  in  which  they  nmtually  succeed  each  other,  unit- 
ing with  themselves  at  length,  from  the  circumfluent  world, 
the  most  simple  elements,  introduced  by  emissaries  ;  these 
things  I  see  cleaily  with  my  eyes,  wherefore  from  what  is 
seen  by  me  I  relate  them  to  thee  ;  for  nothing  is  perfected 
but  from  the  same  order,  as  in  greatest  things  so  also  in 
least;  it  is  only  determination,  which,  by  varying  the  form, 


196  ON  THE   WORSHIP  » 

varies  the  cause,  and  thus  the  effect,  correspondently  v/ith 
its  end  or  use.  This  spiritual  lymph,  conveyed  down 
through  its  little  channel,  is  at  length  brought  into  the 
blood  itself  and  its  globules,  and  finishes  therein  its  last  gy- 
ration ;  but  to  the  intent  that  ultimate  things  may  return  to 
first  principles,  this  blood  is  resolved,  and  through  its  little 
fountain  of  life  is  conveyed  back  into  the  fibres,  and  thus 
performs  a  perpetual  circulation  :  from  its  connecting  prin- 
ciples thus  continually  rejected,  hunger  and  thirst,  or  the 
want  of  refreshment  by  food  and  chyle,  are  produced. 

97.  These  forms  being  viewed  in  their  substance  and  or- 
der of  succession,  let  us  now  take  into  consideration  their 
mutual  influx  into  each  other,  and  the  very  essential  or- 
der of  action  thence  resulting.  But  whereas  that  order 
penetrates,  like  lightning,  from  the  highest  citadel  of  hea- 
ven to  the  very  bottom  of  nature,  and,  like  an  orbit  in  ra- 
pid motion,  carries  along  with  it  the  rays  of  vision  itself 
and  prevents  all  discrimination,  so  that  there  exists  only  one 
and  the  same  perpetual  image,  therefore  thy  mind  must  so 
stand  upon  its  hinge  that  its  view  may  be  open  at  the  same 
time  into  each  nature,  viz.  of  heaven  and  of  the  world. 
Having  so  said,  she  opened  the  doors,  and  while  the  dam- 
sel was  looking  around,  Behold  now,  said  she,  in  what 
manner  the  forms  mutually  excite  each  other  to  action, 
the  first  its  second,  the  second  the  third,  and  the  third  the 
inferior  ones,  even  to  the  last,  almost  as  an  axis  excites  a 
wheel,  and  the  wheel  its  powers,  even  to  the  last,  which 
bring  into  effect  the  exertions  of  all,  and  this  with  such 
unanimity,  that  everything  successive  unites  in  one  gene- 
ral conformity,  although  each,  by  its  own  agitation,  exer- 
cises its  proper  functions  apart.  But  as  the  soul  employs 
its  states,  so  the  superior  mind  [mens],  as  being  alive, 
from  itself  exercises  its  activities,  and  from  this  again  the 
inferior  mind,  and  so  forth,  with  perpetual  condescension, 
determined  by  conformity  itself,  and  at  the  same   time  hy 


AND   LOVE   OF   GOD.  197 

the  method  of  connexion  and  of  influx  ;  for  every  one  was 
born  and  mide  to  be  obedient  to  its  next  superior,  thus  all 
to  compliance  with  the  Supreme  (form),  which  is  All  in 
All,  and  the  Only  Source  of  the  action  of  all. 

98.  This  now  is  the  order,  says  she,  established  by  the 
Supreme,  and  determined  by  His  love  into  act,  in  which 
there  is  nothing  but  what  is  divine,  perpetual,  and  infinite; 
for  such  as  it  is  in  the  Supreme  Himself,  and  in  His  only- 
begotten,  such  it  is  in  its  orb,  which  flows  and  reflows  in 
eternal  gyration  from  first  principles  to  last,  and  from  last 
to  first ;  and  whereas  God  is  in  it  as  in  Himself,  this  order 
resembles  God  Himself  All  those  infinities  of  respects, 
which,  as  thou  hast  heard,  concentrate  themselves  in 
forms,  beiuT  unfolded  into  this  order,  so  conspire  to  one 
only  end,  as  perpetual  circles  to  the  centre  of  their  centre. 
Wherefore  in  it  nothing  is  given  which  is  not  full  of  Deity, 
and  everything  glitters  from  it,  as  from  a  sun,  and  puts 
on  celestial  life;  even  nature  herself  is  thence  resplendent, 
and  being,  as  it  were,  animated,  becomes  alive  ;  for  by  [or 
through]  her  there  is  a  path  to  the  ultimates  of  ends,  and 
from  these  the  first  is  looked  back  upon.  As  the  damsel, 
from  an  infinite  delight,  v^^as  intent  for  along  time  on  these 
things,  something  like  lightning  glanced  upon  the  sacred 
light  of  her  mind,  and  by  its  influence,  sliding,  as  it  were, 
into  an  interior  lieaven,  she  there  beheld  all  things  in  idea 
itself  which  she  had  heretofore  viewed  in  a  type. 

99.  When  this  new  inhabitant  of  heaven  had  for  some 
time  fed  the  inmost  principles  of  her  mind  with  rapturous 
delights,  suddenly  relapsing,  as  it  were,  she  briskly  wiped 
her  eyes  with  her  finger,  that  her  mind  might  recover  its 
former  ken,  and  thus  again  looking  upon  her  celestial  com- 
panion. Proceed,  I  pray,  says  she,  and  instruct  me  by  your 
skilful  eloquence,  whether  or  no  this  order  presents  itself 
perspicuous  in  an  effigy,  for  as  it  descends  from  the  centre 
into  perpetual  spirals,  and  in  its  descent  expands  itself  and 

17* 


198  ON  THE  WORSHIP 

grows,  and  infolds  and  unfolds  itself  in  the  ultimate  forms 
of  nature,  so  possibly  it  unfolds  itself  with  such  clearness 
as  to  become  wholly  manifest  to  sense.  To  this  the  god- 
dess, touched  with  the  love  of  this  desire.  If  you  please, 
says  she,  these  your  wishes  also  shall  be  granted  :  look  at 
my  face,  or,  in  the  water  of  thy  lountain,  look  at  thy  own ; 
both  thy  face  and  mine  carry  that  order  in  effigy  ;  for 
whatsoever  is  the  subject  of  thy  mind's  interior  considera- 
tion, and  whatsoever  ideas  are  conceived  and  brought  forth 
by  thy  desires,  or  are  the  objects  of  thy  love,  we  read  them 
all  as  copied  out  in  thy  countenance.  We  celestials  dis- 
cern this  clearly,  as  just  now,  in  what  manner  this  discourse 
of  ours  excites  thy  delight  and  approbation.  For  those 
forms,  lately  unfolded  in  the  beginnings  of  the  fibres,  in 
each  fibril  of  thy  countenance,  one  within  the  other,  vary 
their  states  so  elegantly,  as  even  to  instruct  of  themselves 
those  who  are  ignorant  of  this  order,  what  they  inwardly 
mean,  and  in  what  manner  they  flow -in  into  each  other  ; 
let  us  therefore  unswathe  them  in  their  order,  that  thou 
mayest  more  clearly  comprehend  the  signatures  of  the 
changes  of  state.  The  outermost  form,  or  the  common 
form  of  thy  face,  is,  as  it  were,  a  tablet,  on  which  are  in- 
scribed proofs  of  the  rest  of  the  forms,  and  it  corresponds 
to  that  form  which  is  called  spherical.  But  the  other,  or 
the  superior  natural  form,  called  spiral,  from  the  wonder- 
ful orb  of  the  fluxion  of  the  moving  or  muscular  fibres 
about  the  lips  of  thy  mouth,  and  the  eye-lids  of  each  eye, 
by  the  variation  of  connexions  and  situations,*  delineates 
conspicuously  every  progression  of  thy  gladness  as  it  un- 
folds itself  into   pleasure  in    that  plane,  and    at  the  same 

*  In  order  that  it  may  be  seen  clearly  in  what  manner  the  moving 
fibres,  or  muscles  of  the  face,  effigy  their  countenances,  and  mark 
the  affections  of  their  mind  [animus],  it  is  necessary  that  we  ex- 
amine, not  only  their  situation  and  connexion,  but  also  the  general 
respect  of  all,  and  the  particular  respect  of  each,  to  their  centres, 
and  according  to  that  respect,  their  direction  to  their  centres.     T7\at 


AND  LOVE  OP  GO  n.  199 

time  unfolds  it  into  laughter.     But  the  third   form,  called 
the  highest  natural  or   infra-celestial,   proper  to  the    mind 

the  orb  of  their  fluxion  is  performed  around  the  lips  of  the  mouth, 
and  the  eye-lids  of  each  eye,  may  be  manifest  from  the  following 
short  description  of  them.  If  we  explore  the  muscles  of  the  face 
according  to  their  directions,  that  muscular  flesh  is  to  be  considered 
as  divided  into  three  regions;  ihe  first  of  which  descends  from  the 
upper  part  of  the  forehead  even  to  the  eye-lashes  of  the  upper  eye- 
brows, the  muscles  of  which  are  the  frontal,  the  corrugators  of  the 
eye-brows,  the  pyramidal  of  the  nose,  the  constrictors  orbiculars  of 
the  upper  eye- brows,  and  the  elevators  of  the  same.  The  second 
commences  from  the  eye-lashes  of  the  lower  eye^brows,  and  closes 
in  the  orbicular  o(  the  upper  lip,  the  muscles  of  which  are  called  ele- 
vators of  the  upper  lip,  vulgarly,  the  laughing  muscles,  the  incisorii, 
the  canine,  the  zygomatic,  the  myrtiform,  which  is  ascribed  to  the 
nose,  also  the  buccinator,  and  further,  the  semi-orbicular  of  the  up- 
per lip.  The  third  takes  its  beginning  from  the  semi- orbicular  of 
the  lower  lip,  to  which  are  added  the  triangular  muscle  and  the 
quadrate  ;  not  to  mention  the  lesser  muscles  discovered  by  vari- 
ous writers,  and  which  may  be  discovered  every  day,  inasmuch 
as  the  face  of  one  man  has  never  similar  muscles  as  to  situation,  mag- 
nitude, quantity,  direction,  to  that  of  another,  by  reason  that  there 
are  as  many  countenances  as  there  are  minds  [animus],  and  as  many 
minds  as  there  are  lieads,  or  men.  That  there  are  three  regions,  ap- 
pears from  this  circumstance,  that  the  muscles  of  one  region  can  be 
excited  to  motion,  or  contracted  and  expanded,  separately  without 
the  muscles  of  another,  as  may  be  clearly  seen,  and  thus  known 
from  experiment  in  a  mirror.  The  muscles  of  the  first  region  are 
common,  less  common,  particular,  and  most  particular,  arranged  al- 
together for  use,  according  to  the  rules  of  the  doctrine  of  order,  of 
degrees,  and  of  society.  For  their  mos.t  common  muscles  are  the 
frontal,  the  less  common  are  the  corrugators  of  the  eye-brows,  which 
latter  arise  from  the  pyramidal  muscle  of  the  nose.  So  that  those 
three  muscles  are  subordinate  to  the  most  general  frontal  muscles, 
with  which  also  they  communicate,  being  connected  by  fibres.  To 
the  corrugators  of  the  eye-brows  are  subject  the  orbicular  or  semi- 
orbicular  muscles  of  the  superior  eye-brows;  but  to  these  are  sub- 
ject or  subordinate  the  elevators  of  the  superior  eye-brows;  all  these 
muscles  are  allotted  principally  to  the  bringing  of  externa!  aid  to  the 
eyes,  and  thus  to  assist  the  sight,  for  they  are  all  determined  towards 
the  superior  eye-lash.     That  the  muscles  of  the  middle  region  con- 


200  ON     THE   WORSHIP 

[animus],  and  its  genii,  which  immediately  rules  the  fibres, 
and  by  these  the  vessels  mediately,  makes  and  declares  it- 
self evident  by  the  purple  and  white  and  the  middle  tinc- 
tures bet\yeen  each,  with  which  it  paints,  as  with  colors, 
those  variegated  webs  ;  for  it  brings  the  blood  into  brighter 
textures,  in  agreement  with  its  delight,  and  thus  presents 
to  the  view  somewhat  spiritual  mixed  with  what  is  natur- 
al. Bat  the  fourth  form,  or  the  celestial,  which  is  that  of 
our  mind  [mens],  and  of  its  loves,  insinuates  inwardly 
into  these  colorings  the  rays  of  a  kind  of  flame,  and  ele- 
vates and  kindles  the  picture  with  a  kind  of  celestial  and 
spiritual  fire,  insomuch  that  the  gladness,  from  the  abun- 
dance of  desire,  is  so  livingly  brilliant,  that  every -one  seizes 
it  at  first  view,  without  the  aid  of  teaching  and  science. 
Into  these  the  supreme  form,  or  that  of  our  soul,  infuses 
super-celestial  light,  that  is,  life  ;  or  vivifies  ail  the  little 
points  of  thy  face  with  its  light,  or  illuminates  with  life, 
whilst  the  second  impresses  and  communicates  to  it  spiritual 
heat,  and  the  third  adjoins  nature  to  life,  and  altogether 
according  to  the  vibration  of  that  flame,  tinges  the  face 
elegantly,  as  a  flower,  with  red  and  white.  But  the  fourth 
draws  and  designs  tiie  lines  themselves ;  whilst  the  fifth 
exports  or  brings  out  to  view  all  these  conformities,  as  in  a 
veil.  Look  now  from  this  mirror,  and  see  what  is  the 
quality  of  essential  order,  and  in  what  manner  the  spiritual 
principle  shines  forth  from  the  natural,  and  the  divine 
from  the  corporeal,  consequently  the  whole  of  order  ;  and 
since  this  resembles  our  Supreme  and  His  love,  therefore 
we  celestials,  who  are  His  images,  whilst  we  are  clothed 
with  a  body,  cannot  assume  any  other  than  a  human  face 
like  unto  thine  ;  for  from   this  we  are  acknowledged  as  to 

spire  to  the  aid  of  the  inferior  eye-lash,  and  at  the  same  time  to  the 
superior  lip,  every  one  may  discover  by  making  the  experiment  in  a 
mirror  by  a  living  act  of  sight. 


AND   LOVE   OF   GOD.  201 

our  origin.  All  these  things  refer  themselves  to  fibres  ;  for 
whatsoever  is  done  in  the  fibres  manifestly  imbues  the 
countenance,  and  unfolds  itself  in  that  order  in  which  it 
exists  in  the  beginnings  of  the  fibres,  and  finally  in  the 
fibres  themselves,  viz.  the  life  of  the  Supreme  from  inmost 
principles;  celestial  life,  or  the  life  of  His  love,  from 
principles  proximate  to  them ;  also  mediating  or  natural 
life ;  finally  nature  herself,  who  carries  that  order  in  her- 
self, consequently  in  effigy ;  thus  altogether  according  to 
the  series  of  the  folding  together  of  the  lately-inspected 
fibre,  and  of  the  involution  of  its  principles.  Hence  also 
it  is  evident  how,  according  to  that  order,  prior  things  in- 
fold themselves  in  posterior,  and  again  unfold  themselves 
from  these  latter;  and  thus  in  what  manner  they  establish 
their  circulation  from  tirst  principles  to  last,  and  from  last 
to  first,  for  first  principles  infold  themselves  in  things  pos- 
terior, as  centres  in  circumferences,  or  as  in  the  inmost 
principles  of  a  nut  in  the  husk  and  shell,  and  in  like  man- 
ner unfold  themselves,  but  backwards,  like  swaddling- 
clothes,  that  they  may  return  from  tilings  outermost  to 
things  inmost.  Thus,  and  no  otherwise,  the  circulatioa 
provided  from  eternity  and  established  at  fi,rst  creation,  is 
perfected. 

100.  But  this  order,  viewed  in  substance  and  efiigy, 
that  is,  in  the  fice,  is  called  beauty  and  handsomeness,  the 
perfection  of  which  results  from  the  agreement  of  all  es- 
sentials, from  inmost  principles  to  outermost,  viz.  from  the 
correspondence  of  life  with  its  spiritual  heat  or  fire,  and  of 
the  brightness  thence  arising  from  its  coloring  tincture, 
by  which  the  flaming  principle  itself  becomes  pellueid,and 
lastly,  of  this  flower,  with  the  designation  of  lines  by  fibres 
according  to  the  laws  of  the  harmonies  of  nature  ;  all 
which  things  ultimately  must  present  themselves  visible  in 
a  plane  handsomely  winding.  But  the  agreement  of  all 
these  things  cannot  possibly  exist  without  a  spiritual  prin;* 


202  ON   THE    WORSHIP 

ciple  of  union,  or  love  in  the  veriest  rays  of  life  ;  from  that 
principle  alone  beauty  derives  its  harmony,  its  florid  and 
genuine  complexion  and  life,  its  day-dawn  and  vernal 
freshness  ;  wherefore  love  itself  shining  forth  from  ele- 
gance of  form,  from  its  hidden  and  innate  virtue,  elicits 
mutual   love,  and  as  an  index  reveals  the  vein  of  beauty. 

101.  VVliile  the  damsel  snatched  at  these  words  with  a 
greedy  ear,  and,  as  it  were,  sucked  them  in  with  her  whole 
mind,  she  retired  a  little  into  herself,  to  take  a  view  of  her- 
self, for  she  began  to  consider  of  some  ide  is  which  were 
newly  conceived;  and  while  she  in  some  degree  restrained 
her  respiration  lest  it  should  interrupt  the  thoughts  of  her 
mind  by  too  deep  reciprocations,  she  again,  with  a  soul,  as 
it  were,  set  at  liberty,  gently  accosted  her  celestial  com- 
panion in  these  words :  I  will  discover  to  you  the  idea 
which  has  newly  insinu  .ted  itself  into  my  mind,  in  conse- 
quence of  what  you  have  been  saying,  viz.  that  the  beauty 
of  the  face,  arising  from  that  order  of  the  Supreme,  is 
only  a  perfection  of  the  body,  but  I  see  clearly,  that  a  per- 
fection still  more  illustrious  and  more  excellent  flows  from 
the  same  order,  to  wit,  perfection  of  the  life  itself,  which 
properly  or  principally  involves  the  state  of  that  integrity, 
concerning  which  you  so  kindly  promised  to  instruct  me  ; 
I  intreat  you  therefore  to  add  one  favor  to  another,  by  in- 
structing me,  what  and  of  what  quality  \s  perfection  of  life  7 
To  this  question  the  celestial  intelligence  replied  as  follows  : 
I  perceive,  says  she,  that  our  ideas,  thine  and  mine,  like 
consociate  sisters,  tend  to  the  same  point ;  for  my  dis- 
course of  itself  already  slides  into  the  subject  of  thine  en- 
quiry, since  one  perfection  involves  another,  inasmuch  as 
another  and  another  is  born  from  the  same  order.  The 
perfection  of  the  body  is  the  perfection  of  form  in  its  sub- 
stance, from  which,  as  from  its  subject,  sprouts  forth  the 
perfection  of  forces  and  of  life  ;  for  nothing  predicable  ex- 
ists which  does  not  take  its  actuality  from  this  circumstance, 


AND    LOVE   OF  GOD.  203 

that  it  subsists,  that  is,  from  its  substance  ;  from  what  is 
not  something  it' is  impossible  that  anything  can  resuh  ; 
the  forces  themselves  and  changes  of  life,  inasmuch  as  they 
flow  from  a  substance,  become  efficient.  V/lierefore  a 
similar  order  has  place  in  thy  forces  and  modes  of  forces, 
as  in  thy  fibres,  regarded  r.s  substances.  Hence  it  follows, 
that  perfection  of  life  preren's  itself  visible  in  perfection  of 
the  body  as  in  its  effigy.  An^  whereas  perfection  of  body, 
especially  beauty,  is  an  object  of  sense,  but  perfection  of 
life,  like  a  mist,  shuns  human  ken,  unless  it  be  viewed 
from  a  sublime  principle,  therefore  I  was  desirous  of  pre- 
senting a  mirror  of  the  latter  in  the  former,  for  the  sake  of 
gratifying  thy  wish. 

10'2.  But  lest  the  ideas  should  wander  in  doubt,  and 
should  afterwards,  like  things  scattered  and  dispersed,  be 
under  the  necessity  of  being  gathered  together  again,  or  of 
being  introduced  by  a  back  way  into  the  point  under  con- 
sideration, [  feel  desirous  to  explain  simply,  at  this  outset 
of  our  speculation,  what  perfection  of  life  is,  that  it  may 
appear  naked  to  the  understanding.  Every  one,  while  he 
lives  his  life,  lives  the  order  of  his  life;  for  life  itself  is 
nothing  but  the  order  which  is  lived  ;  nevertheless  amongst 
the  infinite  orders  which  mortals  live,  there  is  only  one 
which  leads  to  life  :  the  rest  go  away  in  a  different  direc- 
tion, and  bend  themselves  to  what  is  contrary  to  life  ;  that 
only  one  order  is  the  order  which  the  Most  Wise,  who 
alone  is  and  lives,  has  prescribed  and  instituted  from  Him- 
self, such  as  it  is  in  Himself  This  order  reigns  both  uni- 
versally, and  most  particularly,  in  thy  and  my  liltle  world 
of  life,  insomuch  that  not  even  the  smallest  particle  belongs 
to  thy  body  on  which  that  order  is  not  inscribed,  from  its 
first  principle  to  its  last ;  as  thou  lately  sawest  in  the  little 
fibre,  the  small  head  of  its  beginning,  and  in  the  individual 
parts  of  the  lymph,  which  runs  throjigh  the  little  fibre,  and 


204  ON  THE   WORSHIP 

in  the  rest  of  the  things  which  enter  into  and  compose  any 
texture.  Hence  also  it  is  in  the  universal's  of  particulars, 
for  the  greatest  things  derive  their  order,  consequently  all 
the  laws  of  their  order  and  of  their  form,  from  their  least 
things,  as  things  compounded  from  their  parts.  Since 
now  it  is  in  all  those  things  which  constitute  substance,  it 
is  also  in  those  things  which  thence  result  as  acts  ;  where- 
fore this  order  lives  its  life,  and  rules  in  thy  smallest  actions 
as  in  the  greatest ;  for  it  continues  an  effigy  of  itself,  as 
through  so  many  mirrors,  from  things  smallest  to  things 
greatest ;  therefore  such  as  the  order  is,  such  is  all  that 
which  in  act  is  lived,  and  in  life  is  acted.  But  I  will  now 
explain  myself  briefly  :  The  above  order  is  such,  that  su- 
per-celestial life  flows-in  into  celestial  life,  and  this  latter, 
by  a  meditating  life,  flows-in  into  the  sphere  of  nature, 
even  to  its  boundaries,  from  the  last  of  which  it  revolves 
back  again  to  its  first  principle  by  acts  of  putting  off,  as 
in  its  descent  by  acts  of  putting  on.  Super-celestial  life  is 
the  life  of  the  Supreme  Himself.  Celestial  life  is  the  life 
of  His  only-begotten  or  love  ;  mediating  life  is  the  life  of 
him,  W'ho,  being  made  the  connecting  medium  of  life  and 
and  nature,  afterw^ards  revolted  ;  but  nature  is  what  has  no 
life.  In  this  one  single  and  simple  mirror,  look  at  that 
single  and  simple  order,  and  refer  to  it,  as  to  an  exemplar, 
all  the  orders  whatsoever  which  flow  about  and  occupy  the 
breasts  of  mortals. 

103.  To  the  intent  that  thou  mayest  perceive  the  above 
order  in  thyself,  my  daughter,  it  is  of  concern  that  thou 
shouldest  be  taught  what  each  power,  in  the  little  world  of 
thine  own  life,  is  intended  to  do.  The  soul,  which  lives 
the  super-celestial  life,  regards  ends ;  but  the  rational 
mind  [mens],  which  lives  the  celestial  life,  arranges  means 
that  ends  may  be  turned  into  uses ;  while  the  natural  mind 
[mens]  or  the  mind  [animus],  which  leads  an  animal  and 
mediating  life,  brings  into  effects  the  means  of  uses,  which 


AND   LOVE   OF  GOD.  205 

effects  may  correspond  exactly  with  ends.  Thus  ends  are 
the  souls  of  all  effects,  and  effects,  which  uses  mediate,  are 
the  bodies  of  all  ends.  In  this  manner  the  divine  princi- 
ple^ from  the  highest,  in  its  descent  clothed  itself  continual- 
ly with  the  forms  of  nature,  almost  as  a  centre  with  orbi- 
cular spires,  even  to  the  last  boundary  of  nature,  on  which, 
in  such  case,  all  things  remain  most  becomingly  inscribed. 
Such  now  is  every  smallest  motion  of  thy  body,  which  de- 
rives and  obtains  its  animal  life  from  effects,  its  celestial 
life  from  uses,  and  its  super-celestial  life  from  the  ends  of 
uses,  whence  that  smallest  motion  puts  on  a  human  habit, 
and  is  called  action,  in  the  smallest  principles  of  which,  as 
in  the  greatest,  thy  mind  [mens]  dwells  entirely,  and  thy 
soul  inmostly,  perfecting  and  renewing  its  state. 

104.  But  this  semi-gyration,  to  the  intent  that  it  may 
perform  an  entire  gyration,  as  it  involves  itself  from  the 
first  principles  of  life  to  the  last  of  nature,  so  it  must  con- 
tinually again  revolve  [unfold]  itself  from  the  ultimates  of 
nature  to  the  first  principles  of  life,  viz.  it  must  put  off  the 
forms  of  its  body  and  of  nature,  and  sliding  back  into  the 
interiors  of  itself,  must  put  on  celestial  forms,  together  with 
the  super-celestial,  in  which  forms  alone  dwells  the  life  of 
this  order.  For  heaven  can  enter  into  nature,  but  in  no 
case  can  nature  enter  into  heaven ;  death  has  no  access  to 
life,  nor  shade  to  light ;  unless  death  and  shade  are  sepa- 
rated there  is  no  possiblity  of  enjoying  heaven.  Where- 
fore in  thy  body,  the  ultimate  effects  of  nature,  let  in 
through  the  doors  of  the  senses,  are  committed  to  the  cus- 
tody of  mediating  life,  which  is  that  of  the  natural  soul, 
under  a  species  of  ideas.  In  this  their  custody,  under  the 
view  of  the  intellectual  mind,  they  do  not  appear  as  effects 
turned  into  ideas,  but  as  uses,  without  the  clothing  of  na- 
ture ;  for  it  is  contrary  to  this  order,  that  anything  clothed 
with  body  shall  enter  from  beneath  into  the  sphere  of  uses, 
or  the  celestial  sphere.  Finally,  these  uses,  under  the  view 
18 


206  ON   THE   WORSHIP 

of  the  soul,  are  not  inspected  as  uses,  but  purely  as  ends, 
which  being  thus  gifted  with  the  veriest  essential  life,  tend 
together  to  that  one  single  end,  or  to  the  glory  of  the  Su- 
preme. Thus,  and  no  otherwise,  what  is  last  flows  back  to 
its  first  principle,  and  nature  to  its  life. 

105.  But  that  I  may  collect  now  these  scattered  remarks 
into  one  point,  I  would  observe,  that  the  circle  of  this  or- 
der is  thus  described,  viz.  from  the  Supreme,  who  is  the 
most  essential  life,  through  His  only  love,  and  thus  through 
celestial  life,  and  from  this  through  natural  life  into  nature 
herself;  and  then  back  again  from  nature,  through  the 
same  natural  life  to  celestial  life,  but  by  continual  puttings- 
ofF,  and  thus  through  the  only  love  to  the  Supreme  or  to 
the  very  essential  life.  Thus  the  hinge  of  all  things  is 
turned,  and  the  door  is  opened  from  life  and  to  life,  and  the 
circle  of  this  order  is  perpetuated  by  the  only  love,  or  only- 
begotten  of  the  Supreme,  by  whom,  and  for  the  sake  of 
whom,  are  all  things. 

106.  But  before  I  close  this  general  observation,  I  am 
desirous  to  adjoin,  in  the  way  of  a  concluding  remark,  a 
description  of  the  happy  life  of  those  who  live  this  order  ; 
for  they  live  the  same  life  with  us  the  inhabitants  of  hea- 
ven, but  a  human  life,  because  they  are  clothed  with  body  ; 
thus  they  are  sent  into  the  earth  that  they  may  enjoy  the 
gratifications  of  the  ultimate  world,  while  at  the  same  time 
they  taste  the  satisfactions  of  heaven  itself,  which  being 
joined  together  beget  full  delights,  and  declare  the  pleasant- 
ness of  the  whole  order  to  all  the  senses  ;  for  with  their 
soul  they  have  a  relish  of  divine  ends,  and  with  their  minds 
of  use,  and  with  the  body  of  effects  :  but  they  perceive  only 
the  pleasure  of  effects  in  the  goodness  of  uses,  and  the 
goodness  of  uses  in  the  happiness  of  ends;  for  they  so  live 
in  the  body  that  minds  live  under  a  species  of  body.  With 
the  inhabitants  of  heaven,  or  with  us,  they  hold  perpetual 
consort,  for  we   associate   with  them  in  mutual  discourse ; 


AND   LOVE   OF  GOD.  207 

we  are  to  them  oracles,  while  we  are  consulted,  and  deliver 
to  them-  plain  messages  from  heaven.  In  fine,  they  live  in 
a  light  which  no  shade  interrupts,  into  which  light  nothing 
but  truths  descend,  which  beget  the  understanding  proper 
to  their  minds  ;  and  into  the  rays  of  which  light  nothing 
but  goodness  enters,  which  excite  the  voluntary  principle 
of  their  mind  :  thus  they  act  under  perpetual  inspiration. 
For  the  supreme  way  stands  unclosed  in  them,  from  the 
soul  into  the  mind  [mens],  and  vice  versa,  from  the  mind 
into  the  soul,  through  the  love  of  heaven  ;  and  is  continu- 
ally open  to  the  light  of  its  intelligence,  and  to  the  fire  of 
wisdom.  But  the  other  way,  or  the  inferior,  from  the  mind 
[animus]  into  the  mind  [mens],  is  so  barred  and  shut,  that 
no  entrance  is  open  for  nature,  even  through  a  chink.  For 
that  door  from  the  mind  [mens]  is  only  turned  outwards, 
to  the  intent  that  celestial  light  may  flow-in  into  natural 
light,  and  natural  light  may  never  flow  back,  and  thus  be 
mixed  with  celestial.  For  in  them  the  intelligence  of  truth 
and  the  wisdom  of  good,  flow  down  into  nature  from  their 
fountain,  through  one  only  and  pure  channel  ;  but  they  nev- 
er return  from  nature  to  the  same  channel,  and  thus  to 
their  fountain,  unless  purged  from  all  defilement. 

107.  But  directly  contrary  is  the  lot  of  those  who  in 
practice  do  not  follow  this  order,  which  is  of  life,  but  the 
inverted  order,  which  is  of  death ;  these,  in  outermost 
principles,  appear  indeed  to  have  bodies  with  human  faces, 
but  when  viewed  with  our  eyes  within  the  bark  and  exter- 
nal covering  of  nature,  they  resemble  the  inferior  animals 
in  countenance ;  for  they  live  the  life  of  their  mind  [animus], 
that  is,  animal  life,  or  the  life  of  the  body,  in  other  words, 
natural  life,  and  not  at  the  same  time  mediating  or  celes- 
tial life,  which  conjoins  the  life  of  the  Supreme  to  natural 
life  ;  wherefore  all  genii,  who  also  influence  the  inferior 
animals,  burst  forth  from  their  work-houses  into  the  sphere 
of  their  mind  [mens],  and  put  to  flight  the  human   genii, 


208  ON   THE   WORSHIP 

by  nature  celestial,  or  thrust  them  down  into  their  prisons  ; 
thus  they  wholly  invert  order ;  wild  and  fierce  slaves,  set  at 
liberty,  seize  upon  the  sceptre  of  the  kingdom  ;  the  prince 
of  the  world,  the  most  incensed  enemy  of  heaven,  who  in- 
fluences the  mind  [animus],  and  presides  over  the  body, 
with  the  torches  of  his  nature,  and  the  phalanx  of  his  loves, 
rushes  into  heaven,  and  there  displays  his  conquering 
troops,  and  thus  confounds  highest  things  with  lowest  ; 
hence  so  dark  a   shade*  spreads    itself  over  the  sphere  of 

**  In  what  manner  a  shade  is  induced  oa  the  intellectual  niind^ 
when  order  is  inverted,  may  be  shewn  to  apprehension  from  the 
principles  explained  above,  n.  95  ;  for,  as  is  there  maintained,  there 
are  three  forms,  which  succeed  each  other,  one  above  or  within  the 
other,  viz.  inmostly  the  super-celestial,  intermediately  the  celestial, 
and  exteriorly  the  infra-celestial,  or  the  supreme  natural;  all  of 
which,  according"  to  the  description,  conceive  and  produce  fibres,  by 
eminence  so  called  ;  from  the  connexion  of  which  together  is  com- 
posed the  corporeal  fibre,  which  conveys  the  lymph  called  the 
animal  spirit ;  for  the  corporeal  or  nervous  fibre  cannot  derive  its 
birth  from  other  most  pure  principles,  which  transmit  purer  essences, 
than  such  as  is  the  animal  spirit;  which  essences  can  be  no  other 
than  the  vital  ones,  from  which  that  spirit  itself  derives  its  life  ;  those 
vital  essences  must  also  of  necessity  be  as  many  in  number  as  are 
the  faculties  of  life  itself,  which  are  the  soul,  the  intellectual  mind 
[mens],  and  the  mind  [animus]  ;  and  yet  all  derive  their  life  from 
the  Supreme,  who  is  the  life  of  all  living  things;  they  also  roll  in 
the  circles  of  their  ovder,  and  re-roll,  according  to  the  ratio  of  influx 
and  of  the  correspondence  of  its  life  ;  besides  many  other  things, 
which  may  be  drawn  more  plainly  from  the  description  itself.  Con- 
ceive now  that  the  infra-celestial  form,  or  the  outermost  form  of  life, 
in  the  principles  above  explained,  is  proper  to  our  mind  [animus]  ; 
and  the  interior  or  middle  form,  is  proper  to  the  intellectual  mind 
[mens]  ;  and  that  one  is  excited  by  the  other  to  the  changes  of  its 
state.  If  now  the  interior  or  celestial  form,  that  is,  the  intellectual 
mind  [mens]  excites  to  the  operations  of  its  functions  the  exterior  or 
infra-celestial  form,  which  is  of  the  mind  [animus],  in  such  case  all 
things  succeed  according  to  order;  but  if  the  exterior  form  excites 
to  operation  the  interior  or  superior,  in  this  case  the  order  is  inverted, 
for  thus  what  is  more  imperfect  acts  upon  what  is  more  perfect,  th^.t 


AND   LOVE  OF  GOD.  209 

their  mind,  that  their  lives  are  living  dreams,  and  like  per- 
sons asleep,  they  are  in  deep  ignorance  of  what  heaven  is, 
what  the  soul,  what  the  intellectual  mind  [mens],  and 
what  the  mind  [animus],  consequently  what  order  is;  for 
lower  things  thus  mix  themselves  with  higher,  like  mire 
with  waters  of  the  clearest  fountain,  with  which  they  make 
eye-salve  and  anoint  their  eyes,  so  that  they  see  all  things 
but  understand  nothing  ;  wherefore  they  fly  about  like  owls 
which  hate  the  light,  and  wander  like  an  ignus  fatuus  from 
fen  to  fen;  concerning  the  love  of  heaven,  concerning  us 

is,  natural  life  upon  celestial.  Hence  it  comes  to  pass,  that  those 
little  vortexes,  which  are  called  the  diminutive  habitations  of  wis- 
doms, and  constitute  that  form,  are  absolutely  jumbled  together,  and 
become  almost  evanescent;  for  on  the  flight  of  celestial  life,  by 
which  they  are  animated,  they  fall  away  and  perish;  hence  all  com- 
munication is  destroyed  between  the  supreme  life  and  natural  life  ; 
and  the  changes  of  state,  or  the  intellectual  ideas,  become  of  a  nature 
so  imperfect  and  gross,  as  to  correspond  only  to  the  changes  of  the 
state  of  the  inferior  form,  or  to  material  ideas  and  their  sports,  or 
genii  or  minds  [animus]  ;  the  consequence  of  which  is,  that  mere 
shade  takes  place  of  Ught  in  things  purely  spiiitual  or  celestial ;  a 
similar  state  also  occupies  the  universal  fibre,  resulting  from  these 
three  principles,  and  at  the  same  time  its  essential  spirit;  for  a  fibre 
derives  from  its  principles  all  the  condition  and  nature  of  its  life  ;  that 
fibril,  so  called  in  the  way  of  eminence,  which  conveys  celestial  life^ 
becomes,  as  it  were,  a  half-dead  and  impervious  tendril,  because  it  is 
without  support  in  itself;  and  thus  natural  life  alone  reigns,  in  which 
nevertheless  is  the  life  of  the  Supreme,  but  without  mediation ;  this 
now  is  the  veil  which  is  interposed,  so  that  what  is  celestial  cannot 
at  all  manifest  itself;  and  hence  results  a  similar  perverted  order,  as 
well  in  the  smallest  as  in  the  greatest  exercises  of  life,  because  it  is 
in  all  the  fibres,  from  which,  as  substances,  all  forces,  modes  offer- 
ees, or  actions,  are  derived  ;  altogether  as  was  related  above.  By 
these  means  the  superior  way  is  closed,  which  effect  takes  place 
when  the  inferior  way  is  open  inwards,  or  the  gate  of  nature  thither 
opens.  Effects  themselves  confirm  this  truth  with  such  perspicuity, 
that  every  one  who  is  endowed  with  any  power  of  genius,  and  any 
spark  of  experience,  cannot  but  acknowledge  it ;  for  truth,  whea 
published,  manifests  itself  by  its  own  light. 

18* 


210  ON   THE    WORSHIP 

intelligencies,  concerning  celestial  life  and  its  mediation^ 
concerning  divine  inspiration,  and  concerning  the  double 
way  into  the  mind  [mens],  in  a  word,  concerning  all  ihings 
above  nature  and  its  life,  they  prattle  like  parrots,  without 
understanding,  and  thus  are  occupied  in  cold  operations, 
without  will.  For  by  inverted  order  they  inmostly  conceal 
nature,  and  reject  divine  things  to  the  circumference ; 
wherefore  also  in  their  public  and  private  engagements, 
they  pretend  to  be  governed  by  the  love  of  heaven,  and  re- 
gard the  Supreme  as  the  end  of  all  they  think  and  do,  while 
inwardly,  as  in  centres,  they  conceal  the  love  of  self  and 
of  the  world ;  and  fearful  above  all  things  lest  these  latter 
loves  should  burst  forth  from  their  covering",  thev  assume 
deceitful  aspects,  from,  a  consciousness  that  the  life  which 
they  live  is  that  of  inverted  order,  in  other  words,  that  ulti- 
mate effects  are  their  uses,  and  these  uses  are  their  ends, 
and  ends  commence  in  nature,  and  when  they  have  per- 
formed a  certain  revolution,  close  also  in  nature,  conse- 
quently in  the  shade  of  its  night,  and  the  cold  of  its  winter, 
and  thus  in  those  habitations  below  which  are  called  Ere-' 
bus  and  Oicus. 

108.  From  this  representation  of  order  now  in  both  its 
effigies,  it  may  plainly  appear  to  thee  what  yeifection  of 
life  is,  for  such  as  order  is  such  is  life,  as  well  in  its 
most  minute  principles  as  in  the  compounds  of  all  minutice. 
That  order  of  ours,  which  is  divine,  infinite,  and  immor- 
tal, like  the  brightest  light,  is  never  transparent,  unless  it 
be  viewed  as  to  its  quality  from  that  other  order,  which  is 
natural,  finite,  and  mortal ;  in  like  manner,  as  thy  image, 
in  the  limpid  water  of  a  fountain,  is  never  seen  as  to  its 
quality,  unless  it  be  reflected  to  thy  sight  by  the  opacity  of 
the  bottom  of  the  fountain  ;  from  the  aspects  of  two  op- 
posites,  both  the  one  and  the  other  is  discerned,  nor  does 
truth  itself  appear,  unless  in  the  mirror  of  what  is  false  ; 
thus  neither  does  our  lucid  and  bright  order  appear,  ex- 


AND  LOVE  OF  GOT).  211 

cept  from  the  above  shady  and  dusky  order,  which  there- 
fore I  was  desirous  to  present  to  thy  view,  to  the  intent 
that  thou  mightest  learn  what  is  meant  by  what  is  per- 
fect and  entire,  *  The  order  of  this  life,  or  the  life  of 
this  order,  induces  that  state  which  is  called  the  states  of 
integrity .  And  whereas  that  order  in  itself,  is  of  a  quali- 
ty such  as  it  is  in  the  Supreme  Himself,  therefore  whoso- 
ever lives  it  bears  His  image.  Receive  now  the  key,  by 
which,  if  thou  openest  the  gates,  thou  mayest  both  look 
into  and  enter  the  sacred  abodes  of  heaven  itself 

109.  But  thou,  my  daughter,  art  the  only  one,  together 
with  him  who  is  the  only  one  with  thee  in  this  orb,  who 
lives  this  order,  and  bears  its  image.  That  only  one  is 
not  far  off  from  thee,  he  stands  in  the  centre  of  thy  grove, 
and  looks  at  thee  with  a  look  of  satisfaction ;  we  observe 
him,  but  he  is  ignorant  of  it ;  do  not  turn  thy  face  in  that 
direction,  but  let  him  come  to  thee,  and  court  thee  with 
humble  intreaty  ;  thou  art  to  be  the  partner  of  his  life,  and 
the  partner  of  his  bed  ;  he  is  assigned  to  thee  by  heaven  ; 
this  also  is  the  day  appointed  for  your  marriage,  and  the 
hour  is  at  hand  in  which  you  are  to  be  united.  Instantly 
the  connubial  celestials  tied  up  into  a  regular  knot  her  hair, 
which  covered  her  neck  in  ringlets,  and  inserted  it  in  a 
golden  circlet ;  and  at  the  same  time  they  fastened  with 
their  fingers  a  crown  of  diamonds  set  on  her  head;  thus 
they  adorned  her  as  a  bride  for  the  coming  of  her  husband., 

*  Concerning  this  order,  more  may  be  seen  in  our  first  part  con- 
cerning the  Worship  and  Love  of  God,  n.  62  to  67^  and  74,  75. 
Also  further  considerations  respecting  forms,  and  the  three  facultfes 
of  our  life  ;  as  respecting  the  soul,  n.  34  to  33,  and  41,  70  ;  respect- 
ing the  intellectual  mind  [mens],  n.  46  to  53;  respecting  the  mind 
[animus],  n.  70,  79,83,  84;  respecting  natural  life,  and  its  fountain 
of  life,  or  the  prince  of  the  world  ;  respecting  the  cause  of  liis  ex- 
istence, his  function,  and  revolt,  n.  69,70,74,  75;  also  respecting 
mediation  between  divine  life  and  natural  life,  n.  78  to  83. 


212  ON  THE  WORSHIP 

adding  ornaments  to  her  native  neatness  and  simplicity, 
and  to  the  natural  perfection  of  her  beauty.  The  damsel, 
still  ignorant  of  her  destination,  and  of  what  was  meant 
by  marriage,  and  by  partnership  of  the  bed,  while  the 
celestials  were  thus  employed,  and  possibly  while,  by  turn- 
ing her  eyes  in  that  direction,  she  at  the  same  time  got  a 
glimpse  of  him,  had  such  a  suffusion  on  her  cheeks,  that 
life  sparkled  from  the  inmost  principles  of  her  face  into 
the  flame  of  a  kind  of  love,  and  this  flame  assumed  a 
purple  hue,  which  beautifully  tinged  her,  like  a  rose ;  thus 
she  was  changed,  as  it  were,  into  the  image  of  a  naked 
celestial  grace. 

110.  While  the  first-begotten  led  a  solitary  paradisiacal 
life,  and  fed  his  mind  at  ease  with  the  delights  of  the  vis- 
ible world,  he  recollected  a  thousand  times  that  most  beau- 
tiful nymph,  who,  during  his  sleep,  was  seen  by  him  in 
this  grove  :  wherefore  a  thousand  times  he  retraced  his 
steps  thither,  but  always  in  vain  ;  the  idea  of  her,  which 
was  in  consequence  excited,  kindled  such  a  fire  as  to  in- 
flame the  inmost  principles  of  his  life,  and  thus  to  turn  its 
tranquillity  into  care  and  anxiety.  This  ardor  increased 
even  to  this  day,  in  which  it  was  appointed,  by  the  Divine 
Providence,  that  his  wound,  which  then  lurked  in  his  in- 
most veins,  should  be  healed  by  enjoyment ;  wherefore 
while  he  now  again  meditated  on  the  same  path,  he  came 
even  to  the  entrance  of  this  grove,  which  was  the  only  en- 
trance, wi  bout  mistaking  his  way;  rejoicing  intensely  at 
this  circumstance,  he  hastened  instantly  to  the  midst  of  it, 
to  the  very  tree,  under  which  he  had  once  so  deliciously 
rested ;  and  seeing  the  couch  there,  the  idea  of  sleep  so 
revived,  that  he  spied,  as  with  his  eyes,  her  very  face. 
And  while  he  was  wholly  intent  on  her  image,  and  ex- 
tended his  sight  a  little  further,  lo !  he  saw  and  acknow- 
ledged the  nymph  herself,  in  the  midst  of  the  choir 
of  intelligences ;  at   this  sight   he  was  in   such  emotion, 


AND    LOVE    OF    GOD.  213 

and  so  filled  with  love,  that  he  doubted  a  long  time 
whether  his  sight  did  not  deceive  him  ;  but  presently,  when 
the  crowd  of  his  thoughts  was  a  little  dispersed,  it  occur- 
red to  his  mind,  that  he  was  brought  hither  of  the  Di- 
vine Providence,  and  that  this  was  the  event,  of  which 
previous  notice  was  given  him  in  sleep  ;  and  that  she  it 
was  whom  heaven  had  marked  out  for  him  as  a  bride  and 
a  conjugial  partner.  I  see  clearly,  said  he,  that  she  is 
mine,  for  she  is  from  my  own  bosom,  and  from  my  own 
life.  But  we  must  proceed  according  to  order,  that  what 
is  divine  may  be  in  what  is  honorable,  and  what  is  honora- 
ble in  its  form,  or  in  decorum ;  she  must  therefore  be  in- 
treated  and  courted  with  supplication.  While  he  was  in- 
tent on  these  and  several  other  purposes,  the  celestial  in- 
telligence beckoned  to  him  with  a  nod  to  make  his  ap- 
proach ;  and  while  he  was  leading  the  bride  in  his  h^nd, 
this  scene  was  ended,  which  was  the  sixth  in  the  theatre 
of  the  orb. 


-..^:>..^:.....,-«>».-:.^ 


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